
Class Z B T? ) A fZ 

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COPYRIGHT DEPOSIT. 







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(O .- 






History of the Church 



FROM THE BIRTH OF CHRIST TO THE 
PRESENT TIME. 



EMBRACING AN ACCOUNT OF 

THE LIVES OF THE APOSTLES, AND MANY EMINENT 

CHRISTIANS AND REFORMERS THAT HAVE 

LIVED SINCE CHRIST; 

ALSO A 

BIOGRAPHICAL NOTICE OF THE PRINCIPAL MARTYRS 
AND PROMOTERS OF CHRISTIANITY r , ILLUSTRAT- 
ING THEIR CONSTANCY AND ZEAL, SUF- 
FERING AND FORTITUDE. 



Illustrated by numerous engravings. 



Compiled by 
HENRY C. WICKERSHAM. 



MOFNDSVILLE, W. VA., U. S. A. 

GOSPEL TRUMPET PUBLISHING COMPANY. 

1900. 






LIBRARY nf 0ON6RESS 
TWo Cooles Received 

AUG 8 1904 

Cowrfeht Entrv 

Ctc-uM . 8 - I ^ "f- 
CLASS °-XXc. No. 

^ 3 k 8 ^ 

/ COPY B 



Copyright, 1900, 

by 

Gospel Trumpet Publishing Co. 



GENERAL DIVISION. 



As considered in this work the history of the Chris- 
tian church is divided into four periods. 

Period I. extends from the establishing of the church 
by Jesus Christ to A. D. 270. This period embraces 

(1) The Life of Christ, (2) The Labors of the Apostles, 
(3) Pagan Persecution. 

Period II. extends from A. D. 270 to A. D. 1530. 
This period embraces (1) The Decay of Vital Godliness, 
and the Decline of Paganism; (2) The Establishment 
of the Supremacy of the Roman Pontiff, and the Dark 
Ages; (3) The Dawn of the Reformation. 

Period III. extends from A. D. 1530 to A. D. 1880. 
This period embraces (1) The Reformation by Martin 
Luther, and the Decline of the Roman Supremacy; 

(2) Other Reformers, and Sect-making; (3) Holiness 
Reformation. 

Period IV. extends from A. D. 1880 to the present 
time. This period embraces a General Reformation 
and a Gathering of God's People into the One Church. 



PREFACE. 

It is the design of this compilation to provide the 
church in the " evening time" with the means of ac- 
quainting itself with the accurate history of the church. 
This volume covers the periods from the commence- 
ment of the Christian era to the present "time. Many 
of the Christian writings of the obscure opening era of 
the church's history have perished altogether. This, 
however, increases the value of the fragments which 
remain, and serves to throw light upon the church's 
history of that period. With a view to accommodating 
those who do not have the time or do not wish to read 
extensive and unabridged ecclesiastical histories, we 
have condensed the present volume, yet not leaving 
out anything of importance. 

Many have written very extensively, but most of the 
people that do read, can not read such extensive 
works. "We do not claim to have gathered the mate- 
rials for this work from the heavy and many-volumed 
folios of ancient and foreign authors. It will, doubt- 
less, be admitted that a few modern writers in the 
English language have selected all that is valuable in 
church history. From these this volume is chiefly 
gathered. Eusebius, Mosheim, Kitto, Goodrich, 
Sabine, Buck, Stowe, Clark, and Jackson are among 
the writers principally consulted for the material 
which forms this hi story. ^~ All extracts and quotations 
will not be inclosed in quotation marks, neither will 
the names of the authors be given unless thought best. 



8 PREFACE. 

Of the young, and indeed of all, it may be inquired, 
What more interesting and important field of knowl- 
edge can you enter, than that of ecclesiastical history? 
Where exists more striking instances of virtue, benev- 
olence, and patriotism? Where are to be found more 
useful lessons on the subject of degraded human 
nature? I would say to all that want knowledge, Read 
carefully. It is a true saying, that if a book be worth 
reading once ; it is worth reading twice, and if it stands 
a second reading, it may stand a third. This, indeed, 
is the one great test of the excellence of books. Many 
books require to be read more than once in order to be 
seen in their proper colors and latent glories. 

Henry 0. Wickersham. 
Moundsville, W. Va. 9 Feb. 22, 1900. 



CONTENTS. 



Preface - 


General Division 


CHAP. 

I. 


PEEIOD I. 
The Life of Christ 


II. 


The Church 


III. 


The Lives and Labors of the Apostles 


IV. 

V. 

VI. 


Biographical Sketches of the Apostles 
Biographical Sketches, Continued 
The Destruction of Jerusalem 


VII. 


Pagan Persecutions 


VIII. 


Miracles 



PAGE 

5 
12 



13 
30 
38 

4S 
60 

69 
SI 
99 



IX. 

X. 

XI. 

XII. 

XIII. 

XIV. 

XV. 

XVI. 

XVII. 
XVIII. 

XIX. 



XX. 
XXI. 

XXII. 
XXIII. 
XXIV. 
XXV. 



PEEIOD II. 

The Decay of Vital Godliness and the Decline of 

Paganism - 107 

Divisions and Controversies - - 111 

Hermitism the Hoot of Monkery - - 120 
Establishment of the Supremacy of the Roman Pontiff 129 

Universal Supremacy Acknowledged - - 132 

Mohammedanism _ - - 149 

The Greek Church - - - - 152 
The Middle of the Dark Ages; or, Roman Supremacy 

Continued - 156 
The Crusades - 162 
Connecting Link Between the Papacy and the Refor- 
mation - - - - 173 
Forerunners of the Reformation - - 176 

PERIOD III. 

Luther and the Reformation - - 189 

The Reformation of the Sixteenth Century - 192 

The Reformation, Continued - - 200 

The Reformation, Concluded - - 207 

Persecutions Endured by the Reformers - 217 

Sect-making, or Denominationalism - - 235 



10 LIST OF XLLUBTMATIom, 

CHAP. PP. 

XXVI. Sect-making, or Denominationalism - 241 

XXVII. Sect-making, or Denominationalism, Continued 255 

XXVIII. Distinguished Characters in the Protestant Period 269 

XXIX. Dawn of the Fourth Period - - 282 

PEKIOD IV. 

XXX. The Church Outside of Denominations - 286 

XXXI. Persecution and Some of Its Causes - - 292 

XXXII. Biographical Sketches of a Few of the Oldest and 

Most Earnest Workers of This Period - 299 

XXXIII. Travels in India .... 423 

XXXIV. The Gospel Trumpet - - 441 



LIST OF ILLUSTRATIONS. 



NAME. PP. 

Frontispiece — Christ ---.--- 

Christ Bearing His Cross - - - - 17 

Christ Scourged by the Soldiers - - 19 

The Crucifixion -------- 23 

Martyrdom of St. Stephen ------ 45 

Crucifixion of St. Andrew _--___ 51 

St. Thomas's Incredulity ------- 57 

A Primitive Christian Burned by Heathen Persecutors 83 

Dreadful Sufferings of the Primitive Martyrs 85 

Horrible Cruelties Inflicted on the Primitive Christians . - 91 

Primitive Martyrdoms - - - - - 97 

Martyrs Devoured by Wild Beasts - - - 113 
Pope Alexander Treading on the Neck of Frederick, Emperor 

of Germany - 13.") 

Cruelties of the Inquisition - - - - - - 147 

John Huss - ... . - 183 

Martin Luther and His Wife - - - 188 

Cruelties of the Inquisition — Back - 219 

Heretics on the Way to Execution ----- 223 

Bishops Kidley and Latimer, 1555 -'.-,- - 227 
Horrible Cruelties Inflicted on the Protestants in Ireland 

in 1641 - 231 



LIST OF ILLUSTRATIONS. 11 

Cruelties Practiced on the Protestants in Scotland, in 1543 233 

John Wesley - - - - 257 

William Tyndale .... 271 
Three English Keformers and Martyrs - - 273 

Dr. Charles Cullis 275 

C. H. Spurgeon - - - - 277 

Dwight L. Moody 281 

T. De Witt Talmage - - - 283 



A 

HISTORY OF THE CHURCH 

FROM THE BERTH OF CHRIST 
TO THE PRESENT TIME. . . . 




^S 



PERIOD I. 

OHAPTEE I. 

THE LIFE OF CHRIST. 

ESUS CHEIST, the Lord and Savior of 
mankind. He is called Christ (anointed) 
because he is anointed, furnished, and sent 
by God, to execute his mediatorial office; and Jesus 
(savior) because he came to save his people from their 
sins. 

His coming had been long foretold by prophetic 
oracle, and long expected by the house of Israel. At 
last he was born in the land of Judea, in a small town 
called Bethlehem, about six miles from Jerusalem. 
His birth may be dated, according to the best author- 
ities, in the 26th year of the reign of Augustus Caesar, 
emperor of Rome, four years before the date com- 
monly assigned for the Christian era. His mother was 
a vdrgin espoused to a man whose name was Joseph, of 
the house of David; and the virgin's name was Mary. 
His early infancy was spent in Egypt, whither his 
parents fled to avoid the persecutions of Herod, at that 



14 HISTORY OF THE CHURCH. b.c.4-a.d.30. 

time king of Judea. After his return from Egypt, he 
dwelt at Xazareth, until his entrance upon his public 
ministry. From this place, at the age of twelve, he 
paid his memorable visit to Jerusalem; returning from 
which, he lived with his parents and followed the 
. humble occupation of a carpenter. 

At the age of thirty, Jesus came forth from obscur- 
ity, and made his first appearance to John on the 
banks of the Jordan, where his forerunner had been 
baptizing and bearing testimony to his coming. The 
baptism instituted by the son of Zacharias was under 
the inspiration of God; to which the Savior applies, 
and thus fulfills an act of righteousness. This was 
witnessed by the outpouring of the Holy Spirit, and a 
voice, saying, "Thou art my beloved Son, in whom I 
am well pleased." His temptation in the wilderness 
follows. "And Jesus returned in the power of the 
Spirit into Galilee; and there went out a fame of him 
through all the region round about. The ministry of 
Christ continued about the space of three years and a 
half, during which time the events of his life, and holy 
diligence were so numerous, and so full of expression, 
that if all had been written, the world itself could not 
have contained the books. 

The doctrines which Christ taught related to the 
nature and perfection of God; to the sinfulness and 
miserable condition of man ; to his own character as the 
Son of God and promised Messiah ; to the atonement 
which he should accomplish by his death; to repen- 
tance and justification and sanctificatioja by faith; to 
love and obedience; to a resurrection from the dead; 
and to a state of future rewards and punishments. 



ch. I. THE LIFE OF CHRIST. 15 

These were the great doctrines of the Christian system 
— doctrines which he commissioned his disciples to 
preach through the world; and which the Christian 
church was required to maintain to the end of time. 
In Christ all the types, prophecies, and promises 
center. 

The reader is now referred to the character of 
Jesus, which, while it affords the most pleasing 
subject of meditation, exhibits an example of the 
most perfect and deligntful kind. Every grace that 
can recommend salvation, and every virtue that can 
adorn humanity, are so blended as to excite our admi- 
ration and engage our love. He was alwajs ready to 
do good, by doing his Father's will, in comforting and 
helping those around him that were distressed or in 
need. Though possessed of the most unbounded 
power, we behold him living continually in a state of 
humiliation and poverty. We see him daily exposed to 
almost every species of want and distress; afflicted 
without a comforter; persecuted without a protector; 
. and wandering about according to his own pathetic 
complaint; because he had not where to lay his head. 
In every period and circumstance of his life, we behold 
dignity and elevation blended with love and pity. We 
see power; but it is power which is rather our secur- 
ity than our dread— a power softened with tenderness, 
and soothing while it awes. With all the gentleness 
of a meek and lowly mind we behold a heroic firm- 
ness, which no terrors could restrain, i^ever was a 
character so commanding and natural, so resplendent 
and pleasing, so amiable and venerable. 

His labors were confined chiefly to the land of the 



16 HISTORY OF THE CHURCH. b.c.4-a d.30. 

Jews. The grand object of Jesus was, by his obedi- 
ence, to bring in everlasting righteousness; and by his 
death, to make atonement for sin. We see that every- 
thing during the course of his ministry combined to 
accomplish so great an end. Such was the authority 
with which he was clothed, and such was the evidence 
of his divine commission, who came to set aside the 
Jewish rites and ceremonies, and, in the place of the 
Jewish church, to found a church which should em- 
brace Jew and Gentile, bond and free; and against 
the ultimate increase and glory of which not even the 
gates of hell should be suffered to prevail. He sealed 
his work by his blood. The Jewish rulers plotted his 
death; as a prophet, they declared him an impostor; 
as a priest, a blasphemer ; as a king, a usurper. These 
things considered, no death was too cruel, too degrad- 
ing; so they condemned him to death, and he suffered 
the crucifixion of the cross upon Calvary, between two 
thieves. This event occurred in the eighteenth year 
of Tiberius, the successor of Augustus Cassar. 

The death of Christ was apparently a signal triumph 
to his enemies, and as signal a defeat to all his fol- 
lowers. Christ had indeed repeatedly foretold his res- 
urrection to his followers; and this intelligence had 
been communicated to the Jews at large. The former 
anticipated, though faintly perhaps, this glorious 
event; but the latter believed it not. They only 
feared that his disciples might steal his body, and pre- 
tend that he had risen from the dead. They therefore 
sealed his sepulcher, and round it stationed a guard, 
until the day should pass on which it was said he 
would arise from the dead. But neither the precau- 




CHRIST BEARING HIS CROSS. 



18 HISTORY OF THE CHURCH. b.c.4-a.d.30. 

tion, nor the power of his enemies, could prevent an 
event which was connected with the salvation of mil- 
lions of the sons of men. The third day at length 
arrived, the appointed hour and moment came; and 
he arose from the dead. "This Jesus hath God raised 
up, whereof we all are witnesses." — Acts 2:32. The 
resurrection of Jesus has ever been regarded by the 
church as a doctrine of vast importance. We will now 
give some 

SCRIPTURAL, HISTORICAL, AND CIRCUMSTANTIAL EVI- 
DENCE OP THE DEATH AND RESUR- 
RECTION OF CHRIST. 

The account of his death is mentioned by both Taci- 
tus and Lucian. The facts of his trial and execution 
were communicated by Pilate to the Eoman senate; 
for both Justin Martyr and Tertullian appeal to the 
"Acts of Pilate','' then extant, to corroborate their testi- 
mony concerning Christ. Nor do they refer to them 
in an indefinite and obscure manner, or among those 
who had not the means of refutation. The former, 
who lived only about a century after our Savior's 
death, and who suffered martyrdom at Eome, boldly 
asserts the fact in a letter to the Emperor Antoninus 
Pius, and refers him to the "Acts" themselves for con- 
firmation. The .latter in his Apology, written about 
fifty years after Justin Martyr, affirms that Tiberius, 
the emperor, was so struck with the accounts received 
from Palestine concerning Christ, that he would have 
defied him, had the senate assented, and even chal- 
lenges the senate to consult their records for confirma- 
tion of the fact. This certainly was very rash on the 
part of those men, were they not borne out by the 




CHRIST SCOURGED BY THE SOLDIERS. 



20 HISTORY OF THE CHURCH. b.c.4-a.d.30. 

facts in the case. But again, Julian the apostate, 
Celsus, and Porphyry — all violent enemies to Christi- 
anity — not only admit the existence of Christ, but, to 
account for his "wonderful works," are compelled to 
ascribe them to his wonderful skill as a magician. 
How kindred in spirit to the unbelieving Jews who 
were personal witnesses of the mighty works performed 
by Christ, and, unable to deny the fact of their per- 
formance, ascribed them to Beelzebub! We find re- 
corded the fact that modern research has brought to 
light the following curious relic. 

Sentence rendered by Pontius Pilate, acting Governor of 
Lower Galilee, stating that Jesus of Nazareth shall suffer 
death on the cross. 

In the year seventeen of the Emperor Tiberius Caesar, and the 
24th day of March, in the city of the holy Jerusalem, Annas and 
Caiaphas being high priests, sacrificators of the people of God, Pon- 
tius Pilate, Governor of Lower Galilee, sitting in the presidential 
chair of the Prsetory, condemns Jesus of Nazareth to die on the cross 
between two thieves — the great and notorious evidence of the peo- 
ple saying: 1. Jesus is a seducer. 2. He is seditious. 3. He is 
an enemy to the law. 4. He calls himself falsely the Son of God. 
5. Pie calls himself falsely the King of Israel. 6. He entered the 
Tem' le followed by a multitude bearing palm branches in their 
hands. Orders the first Centurion, Quilius Cornelius, to lead him 
to the place of execution. Forbids any person whomsoever, either 
poor or rich, to oppose the death of Jesus. The witnesses who 
signed the condemnation of Jesus are: (1) Daniel, Pvabboni, a 
Pharisee, (2) Joannes Eorobable, (3) Raphael, Rabboni, (4) Capet, 
a citizen. Jesus shall go out of the city of Jerusalem by the gate 
Struennus. 

The foregoing sentence is engraved on a copper 
plate. It was found in an antique vase of white mar- 
ble while excavating in the ancient city of Aquilla, in 
the kingdom of Naples, in the year 1850. 

The prophets not only foretold Ms appearance and 
character, hut also his death and resurrection. 

It was the joyful exclamation of Philip, when he had 
become conversant with Christ, "We have found him, 



ch. i. THE LIFE OF CHRIST. 21 

of whom Moses in the law, and the prophets did 
write, Jesus of Nazareth, the son of Joseph." — Jno. 
1 :45. The Messiah was symbolized in the types of the 
Jewish dispensation. The offering of Isaac upon 
Mount Moriah, the lifting up of the brazen serpent in 
the wilderness, the entombing of Jonah in the belly of 
a whale, and indeed every sacrifice offered upon Jewish 
altars — all were typical of the sufferings, the sacrificial 
death, the entombing, and the resurrection of the 
Lord Jesus Christ. 

But what was dimly shadowed forth in the types is 
exhibited with greater distinctness and with more 
significant particularity in the prophets. A messenger 
was to prepare the way before him. He was to come, 
the desire of nations; to come before the scepter 
departed from Judah, four hundred and ninety years 
from the building of the second temple, and before it 
was destroyed ; and also to be born of a virgin. The 
very tribe, and family, and place of his nativity are 
foretold. He was to preach, to work miracles, to 
purge the temple, to ride in triumph into Jerusalem. 
But he was also to suffer, to be despised and rejected 
of men, to be hated and persecuted, to be betrayed by 
his professed friend, and sold for a specified sum ; he 
was to be forsaken by his friends, moc&ed and smitten 
by his enemies; his hands and feet were to be pierced, 
and he was to be "lifted up," to be "cut off," to be 
"numbered with transgressors." The parting of his 
garments, the casting of lots upon his vesture, the 
gall and vinegar with which he should be insulted upon 
the cross, and the very language he should utter in his 
dying agony— all are foretold. Thus was he to die; 



22 HISTORY OF THE CHURCH. b.c.4-a.d.30. 

but when dead, his bones were not to be broken, 
although it was customary to break the bones of trose 
crucified. Though executed as a malefactor, he was 
to be buried with the rich ; and yet not to be left in 
the grave, nor his body permitted to see corruption. 
Having risen from the dead, he was to ascend up on 
high, to be seated at the right hand of God, there to 
make intercession for his people, and to carry forward 
the grand designs of his mediat jrial office till he shall 
come to execute final judgment upon all the nations 
of the earth. Such was the prophetic delineation of 
the sufferings, death, and resurrection of our Lord 
Jesus Christ. 

To show the reader how comprehensive the prophe- 
cies were, and yet now minute in their statement of 
particulars, a condensed summary of them will be given. 

1. A messenger ', or forerunner, was to announce his 
coming. "I will send my messenger, and he shall 
prepare the way before me." — Mai. 3:1. "The voice 
of him that crieth in the wilderness, Prepare ye the 
way of the Lord." — Isa. 40:3. "I will send you 
Elijah the prophet." — Mai. 4:5. These predictions 
were fulfilled in John the Baptist: "In those days 
came John the Baptist preaching in the wilderness of 
Judea, saying, Eepent ye; for the kingdom of heaven 
is at hand."— Matt. 3:1, 2; Luke 1:17. This is Elias, 
which was for to come." — Matt. 11:14. "Elias is 
come already."— Matt. 17:12; Mark 9:13. 

2. He was to come the desire of nations. "The desire 
of all nations shall come." — Hag. 2:7. Ancient 
writers give evidence of the awakened expectation of 
eastern nations about the time of the birth of Christ. 




IxiE (JiiL(JliJ'iXi(J^, 



24 HISTORY OF THE CHURCH. b.o.4-a-d.30. 

S. Before the scepter departed from Juddh. "The 
scepter shall not depart from Judah, nor a lawgiver 
from between his feet, until Shiloh come." — Gen. 
49:10. Judea was required to pay taxes, indica- 
tive that the scepter had departed to the Koman em- 
peror; and "this taxing was first made" at the birth 
of Christ. Luke 2:1-7. 

4* He was to come while the second temple was yet 
standing. "I will fill this house" — that is the second 
temple — "with glory." "The glory of this latter 
house shall be greater than of the former house." — 
Hag. 2:7, 9. Christ suffered crucifixion only forty 
years before the destruction of this second temple. 

5. The time of his birth is distinctly specified. "Sev- 
enty weeks are determined upon thy people and upon 
thy holy city, to finish the transgression, and to make 
an end of sins, and to make reconciliation for iniquity, 
and to bring in everlasting righteousness, and to seal 
up the vision and prophecy, and to anoint the Most 
Holy. Know therefore and understand, that from the 
going forth of the commandment to restore and to 
build Jerusalem unto the Messiah the Prince, shall be 
seven weeks, and threescore and two weeks: the street 
shall be built again, and the wall, even in troublous 
times. And after threescore and two weeks shall 
Messiah be cut off, but not for himself: and the people 
of the prince that shall come shall destroy the city and 
the sanctuary; and the end thereof shall be with a 
flood, and unto the end of the war desolations are 
determined. And he shall confirm the covenant with 
many for one week: and in the midst of the week he 
shall cause the sacrifice and the oblation to cease, and 



ch. I. THE LIFE OF CHRIST. 25 

for the overspreading of abominations he shall maite it 
desolate, even until the consummation, and that deter- 
mined shall be poured upon the desolate." — Dan. 
9:24-2'". The most reliable "chronology shows that 
from the decree of Artaxerxes to Ezra to rebuild 
Jerusalem to the death of Christ, was a period of 490 
years, corresponding precisely to the prophetic period 
of "seventy weeks," each "week" comprising seven 
years. On this supposition, let us apply the subdivi- 
sions mentioned in verses 25, 26, and 27: 

1. From the decree till inspiration left Judah 

— "seven weeks," each of seven years, - 49 yrs. 

2. From that date till the public appearance 
of Christ — "sixty-two weeks," each of seven 
years, ------- 434 " 

3. The period of Christ's ministry, in the 
midst of which he was to be "cut off" — 
"one week," 7" 



490 yrs. 

6. He was to he horn of a virgin. "Behold, a virgin 
shall conceive, and bear a son, and shall call his name 
Immanuel." — Isa. 7:14. Christ was born of the 
Virgin Mary. Matt. 1:18-25; Luke 1:28-35. 

7. His tribe is declared. "The scepter shall not 
depart from Judah," etc. — Gen. 49:10. "It is evident 
that our Lord sprang from Judah." — Heb. 7:14. 

8. His family is specified. "And there shall come forth 
a rod out of the stem of Jesse, and a branch shall grow 
out of his roots." — Isa. 11:1. "Of this man's seed 
hath God according to his promise raised unto Israel 
a Savior."— Acts 13:23. 



26 HISTORY OF THE CHURCH. b.c.4-a.d.30. 

9. The place of Ms nativity is not forgotten, "Thou 
Bethlehem Ephratah, though thou be little among the 
thousands of Judah, yet out of thee shall he come 
forth unto me, that is to be ruler in Israel." — Micah 
5:2. "Jesus was born in Bethlehem of Judea." — 
Matt. 2:1. "Christ cometh of the seed of David, and 
out of the town of Bethlehem, where David was." — 
Jno. 7:42. 

EVIDENCE DIRECT OF THE RESURRECTION OF CHRIST. 

It has already been shown that, beyond all question, 
Christ was crucified, dead, and buried. Now, if it 
shall be shown that he was subsequently seen, con- 
versed with, handled, gave and received communica- 
tions, walked, ate, reproved, and instructed, declared 
himself to be alive, and performed the functions of a 
living man; and if it shall be shown that the personal 
witnesses of these facts were competent witnesses, that 
the number of them was large, that they had opportu- 
nity to investigate and know the things whereof they 
affirmed, that their testimony was given at the time 
and in the place where the things occurred, and 
finally, that it was given under such circumstances as 
attested, on the part of the witnesses, a full conviction 
and certainty of the fact; if all these facts shall be 
shown, then, we say,- that according to all the rules of 
evidence and the established laws of human belief, we 
must credit the actual resurrection of the Lord Jesus 
Christ from the dead. Let us now mention some of 
the circumstances connected with the crucifixion, 
death, and burial of our Lord. 

When he was led away to be crucified, a great com- 
pany of his disciples, relatives, and friends followed, 



cs. i. THE LIFE OF CHRIST. 27 

bewailing and lamenting him. Some of them stood so 
near the cross that he could speak to them ; others 
stood afar off. Many of them remained till the mys- 
terious darkness that overwhelmed the land had 
passed away, and the Lord had given up the ghost. 
Among those who not only witnessed his crucifixion, 
but tarried till he was laid in the sepulcher, were 
"Mary Magdalene and the other Mary"; that is, Mary 
the mother of James. Several women appear to have 
agreed to embalm the body of our Lord, and, after 
leaving the tomb, they "prepared spices and oint- 
ments" for that purpose. This being done, they 
rested on the sabbath, and came as the day was dawn- 
ing, on the first day of the week, to execute the 
design. They appear to have been ignorant that the 
Jews had sealed the tomb, and placed a guard over it; 
and the two Marys and Salome, who were in advance of 
the other women, were perplexed how they might roll 
away the stone from the door of the sepulcher. About 
this time — before the women had reached the tomb — 
an angel descended from heaven, rolled the stone from 
the sepulcher, and sat upon it. The guard were 
struck with astonishment, and for a moment were like 
dead men; but recovering themselves, and finding that 
the body of Christ was gone, they fled into the city and 
reported the fact to the Jews. 

As the women approached the tomb, they beheld 
that the stone was rolled away. This filled them with 
alarm; and Mary Magdalene, concluding that the 
body had been taken away, ran back to tell Peter and 
John. The other Mary and Salome approached the 
tomb, determined to ascertain whether the body was 



28 HISTORY OF THE CHURCH. b.c.4-a.d.30. 

there; but as they entered the tomb, and saw the 
angel, but not the body, they were affrighted. The 
angel sought to calm their fears, told them the Lord 
had risen, and bade them behold the place where they 
had laid him, and then go and tell his disciples. But 
the women went oat quickly from the sepulcher, and 
fled trembling with affright, saying not a word, but 
hasting to report what they had seen to the eleven 
apostles. They had hardly gone, when Peter and John 
came running in advance of Mary Magdalene, and 
went into the sepulcher. They found that the body 
was not there, but saw the grave-clothes lying folded 
up; and after that they returned to their own home, 
wondering at what had occurred. 

1. First appearance of Christ after Ms resurrection. 
Mary Magdalene was left alone at the tomb. She had 
lingered behind to weep, being in much doubt and 
peiplexity as to what had become of the body of Jesus. 
While weeping she stooped down and looked again into 
the sepulcher, if perchance there might have been some 
mistake about the body having been removed. There 
she saw two angels, robed in white, one at the 
head and one at the foot, where the body of Jesus had 
lain. How touchingly beautiful her reply when they 
asked her why she wept: "Because they have taken 
away my Lord, and I know not where they have laid 
him." Turning back she saw Jesus standing by her; 
but blinded by her tears, and bewildered by her appre- 
hensions, she did not recognize either his personal 
appearance or yefc his voice when he tenderly inquired 
the cause of her grief; but supposing him to be the 
^rdener, who might have removed the body, she said, 



ch. i. THE LIFE OF CHRIST. 29 

"Sir, if thou hast borne him hence, tell me where thou 
hast laid him, and I will take him away." Jesus said 
unto her, "Mary!" She could doubt no more — the 
voice and the bodily appearance are both recognized, 
and she, uttering an exclamation of surprise and joy, 
prostrating herself before him, held him by the feet 
and worshiped him. But he bade her make no delay; 
the time was short; he was about to ascend to his 
Father and his God; therefore, to haste and tell his 
disciples. Then she went and told the disciples, as 
they were mourning and weeping, that she had seen 
the Lord, and that he had said these things to her; 
but they believed it not. 

2. Second appearance of Christ. The other Mary 
and Salome appear to have fled away to some retired 
place, and perhaps were so astounded at what they had 
witnessed that they could not for some time suffi- 
ciently recover their self-possession to carry the tid- 
ings to the disciples.* "While in this state their Lord 
himself met them, calmed their fears, and bade them 
go boldly and carry the tidings of his resurrection to 
t'ie apostles, and tell them to meet him, as he had 
appointed, in Galilee. Still the apostles were in- 
credulous. 

8. Third appearance of Christ. After the two 
Marys, Salome, Peter, and John had departed from 
the grave, Joanna, and a company of women with her, 
not knowing the events that had taken place, came 
bringing spices and ointments to assist in the embalm- 
ing of the body. Finding the tomb open, they went 
into it, and discovered that the body had been re- 
moved. While they were full of amazement and per- 



30 HISTORY OF THE CHURCH. b.c.4-a.d.30. 

plexity, two angels appeared to them, and said, "Why 
seek ye the living among the dead? He is not here, 
but is risen." When Joanna returned and reported 
this to the disciples, Peter appears to have gone again 
in haste to the sepulcher; and it is probably at this 
time that the risen Savior "was seen of Cephas," 
according to the declaration of St. Paul. 1 Cor. 15:5. 
Jf. Fourth appearance of Christ. That same morn- 
ing, after the women had returned from the sepul- 
cher, two of the disciples — one of them Cleopas, or 
Alpheus, the father of James, and the other probably 
St. Luke — had left Jerusalem, and were journeying 
on foot to Emmaus, a village seven or eight miles west 
of the city. They had probably been up to Jerusalem 
to attend the Passover, and were now returning home ; 
they were returning with grieved and aching hearts ; 
their Lord, in whom they had trusted and through 
whom they had hoped for the redemption of Israel, had 
been crucified and slain. As .they talk over the sad 
events of the feast a third traveler falls in with them, 
and joins in their conversation. He expounds to them 
the prophecies relating to the Messiah, and shows that 
the very events they lamented were necessary, and also 
that Christ must rise again, that the prophecies might 
be fulfilled. All this time they did not recognize him; 
they saw him, heard his voice, and walked with him, 
as they would with any other man. But when they 
reached the village, and were about to sup together, 
near the close of [the day, he took bread, and blessed 
it, and brake, and gave it to them. This opened their 
eyes, and they were filled with astonishment and won- 
der to recognize their Lord in the person of their 



ch. i. THE LIFE OF CHRIST. 31 

fellow traveler. But lie vanished from their sight. 
So joyful were they at what they had seen, that they 
immediately arose and returned to Jerusalem ; and when 
they reached the city, they found the disciples assem- 
bled, and "were assured by them that the report re- 
ceived from the women concerning the resurrection of 
Christ, before they left in the morning, had been con- 
firmed; for, they said, he "hath appeared to Simon." 
Then the two disciples rehearsed what they had wit- 
nessed in the way, and also at the village whither they 
went. Thus the evidences of his resurrection were so 
multiplying that the disciples, who had at first 
doubted, were constrained to say, "The Lord is risen, 
indeed." 

5. Fifth appearance of Christ. It was now the even- 
ing of the day of our Lord's resurrection, and he had 
already appeared to six witnesses. Ten of the apostles 
and many disciples were now assembled to talk over 
the events that had occurred, and especially to con- 
sider to what the reports of that day concerning the 
resurrection of the Lord might grow. For fear of the 
Jews, they had closed the door. Just then the Savior 
appeared in their midst, and said to them, "Peace 
be unto you." But the suddenness and the unexpect- 
edness of his appearance filled them with terror and 
affright. He, however, calmed their fears, bade them 
look upon him and feel of him, behold his hands 
and his feet, and assure themselves that he was flesh 
and bones ; then also he ate before them ; and after- 
ward, still further to confirm their faith, he opened to 
their understanding the scriptures, and showed them 
that "thus it is written, and thus it behooved Christ 



32 HISTORY OF THE CHURCH. b.c.4-a.d.30. 

to suffer, and to rise from the dead the third day." 

6. Sixth appearance of Christ. Soon after our 
'Savior had appeared on the previous occasion, Thomas 
came in, and the disciples told him that they had seen 
the Lord. He, however, disbelieved, and said, "Except 
I shall see in his hands the print of the nails, and put 
my finger into the print of the nails, and thrust my 
hand into his side, I will not believe." On the eighth 
day after the resurrection, the eleven apostles, and 
probably others of the disciples, were again assembled 
together, Thomas being present with the rest; anil 
Jesus stood in their midst, and addressed them with 
his salutation of peace. Then turning to Thomas, 
he upbraided his unbelief, and said to him, "Keach 
hither thy finger, and behold my hands; and reach 
hither thy hand, and thrust it into my side; and be 
not faithless, but believing." It was enough. The 
skepticism of Thomas could withstand no longer, and 
he cried out, "My Lord and my God!" The special 
object of this appearance of Jesus seems to have been 
to convince Thomas of the reality of the resurrection, 
and thus to extinguish the last doubt of the fact from 
the minds of his apostles. 

7. Seventh appearance of Christ. The feast of the 
passover being now ended, the eleven returned into 
Galilee as the Savior had directed them. This was their 
native place, and here they would be less exposed to 
the malice of the Jews, and could, therefore, with 
more calmness receive the instructions of Christ, and 
prepare themselves for that public ministry so soon to 
begin at Jerusalem. While here they probably resorted 
to their several callings as a means of livelihood. 



ch. l THE LIFE OF CHRIST. 33 

Simon Peter, with Nathanael, James, and John, and 
two others, engaged in fishing, but toiled all night and 
caught nothing. In the morning Jesus stood upon 
the shore; and when his disciples did not recognize 
him, having first asked them if they had anything to 
eat, he bade them cast the net on the right side of the 
boat, which being done, they inclosed no less than a 
hundred fifty-three great fishes, which were drawn 
to the shore and secured. Then they knew it was the 
Lord ; and coming to him, they saw a fish that had 
been prepared on a fire of coals, and bread. Jesus 
said to them, "Come and dine," and gave them bread 
and fish, and they did eat. 

8. Eighth appearance of Christ. The grand assem- 
blage of the disciples where our Savior was to give a 
still more public demonstration that he was alive, was 
upon a mountain in Galilee. This meeting he had 
appointed before his crucifixion ; the angel that an- 
nounced his resurrection to the women bade them 
remind the disciples of the Savior's appointment ; the 
Lord himself, also, when he appeared to Mary and 
Salome, renewed the same message ; and it is probable 
that on the preceding appearance he gave the disciples 
more explicit information where he would meet as 
many as might assemble. The number assembled on 
this occasion exceeded five hundred. Twenty years 
after this St. Paul publicly declares that the greater 
part of this five hundred were then living witnesses of 
the resurrection of our Lord. Here he gave infallible 
proofs of his resurrection, and spoke of things pertain- 
ing to the kingdom of God Here also he renewed the 
promise of the Holy Ghost, and bade them go back to 
Jerusalem and tarry till it came. 



34 HISTORY OF THE CHURCH, b.c.4-a.d.30. 

9. Ninth appearance of Christ. Jesus after this 
seems to have made his appearance to James. This 
appearance the apostle refers to as an evidence of the 
resurrection, though he gives no particulars of the 
case. They were omitted probably because they were 
well known. The James spoken of was James the 
Lord's brother, bishop at Jerusalem, the only apostle, 
except Peter, with whom St. Paul was favored with an 
interview when he came up from Damascus after his 
conversion. It is to be presumed that he then had the 
fact from the lips of James himself. 

10. Tenth appearance of Christ. The apostles hav- 
ing returned to Jerusalem according to the command 
of their Master, about forty days after the resurrection 
Jesus again appeared to them. Here, after renewing 
their commission, he gave them the promise of the 
speedy descent of the Holy Spirit, and commanded 
them not to depart from Jerusalem till they should 
"be baptized with the Holy Ghost." Having com- 
pleted his instructions, he led them out toward Beth- 
any, upon the mount of Olives. Here probably upon 
the sacred spot where he had often instructed his dis- 
ciples and prayed for them — the spot that had wit- 
nessed his awful agony that forced his sweat from 
every pore as great as drops of blood; the spot where 
he had been betrayed by the traitorous kiss of one 
disciple, and forsaken by all the rest — upon this spot 
he lifted up his hands and blessed his disciples ; and 
as he blessed them he was parted from them, "he was 
taken up; ani a cloud received him out of their sight. 
And while they looked steadfastly toward heaven as 
he went up, behold, two men stood by them in white 



ch. i. THE LIFE OF CHRIST, 35 

apparel; which also said, Ye men of Galilee, why stand 
ye gazing up into heaven? this same Jesus, which is 
taken up from you into heaven, shall so come in like 
manner as ye have seen him go into heaven." — Acts 
1:9-11. 

The resurrection and ascension proved his divine 
authority and mission; his disciples believed in him, 
his enemies were confounded. 

TRADITION 

has added somewhat to the letter of Christ's history. 
Eusebius has preserved in his writings a story of letters 
passing between Jesus and Agbarus, king of Edessa. 
For their genuineness, he appeals to the public regis- 
tries and records of the city of Edessa, in Mesopota- 
mia, where Agbarus reigned, and where he affirms that 
he found them written in the Syriac language. He pub- 
lished a Greek translation of them in his Ecclesiastical 
History. The learned world has been much divided 
on this subject; but, notwithstanding the learned 
Grabe, and Archbishop Cave, Dr. Parker, and other 
divines, have strenuously contended for their admis- 
sion into the canon of scripture, they are deemed 
apocryphal. Jeremiah Jones observes that the com- 
mon people in England have this epistle in their 
houses, in many places, fixed in a frame, with the 
picture of Christ before it ; and that they generally, 
with much honesty and devotion, regard it as the 
word of God, and the genuine epistle of Christ. But 
as the whole is unnoticed, and most likely was un- 
known in the apostolic age, it probably is fabulous. 



36 HISTORY OF THE CHURGH. a. d. 30-60. 

CHAPTER II. 
THE CHURCH. 

The church was founded upon Christ the rock of 
our salvation. "Upon this rock I will build my 
church, and the gates of hell shall not prevail against 
it." In this text the building of the church is spoken 
of as in the future. Now read 1 Cor. 3:9 — "Ye are 
God's husbandry, ye are God's building." "And are* 
built upon the foundation of the apostles and prophets, 
Jesus Christ himself being the chief corner-stone, in 
whom all the building fitly framed together groweth 
unto an holy temple in the Lord : in whom ye also are 
builded together for a habitation of God through the 
Spirit." "Ye also, as lively stones, are built up a 
spiritual house, an holy priesthood, to offer up spir- 
itual sacrifices, acceptable to God by Jesus Christ." 

In A. D. 32 Christ said, "I will build try church." 
In A. D. 59, and after that, the apostles said, "Ye are 
God's building," "are built up a spiritual house." 
According to these scriptures the church must have 
been built between A. D. 32 and A. D. 59. It is true 
that the church was begun under the labors of John 
the Baptist, Jesus, and his apostles before the day of 
Pentecost. Many believed and entered the kingdom 
then, and constituted material for the church. But 
the coming of the Holy Spirit was the point of time 
when the church was fully organized, and set in 
operation. 

The church is called in the New Testament the body 
of Christ, and those that compose it members in par- 



ch. n. THE CHURCH. 37 

ticular. Believers are denominated disciples, brethren, 
Christians, saints. These in their collective charac- 
ter acknowledge one Lord and one faith, and by one 
Spirit are all baptized into one body; and all consti- 
tuting the church of G-od, however separated by time 
or place, or condition, do hold the same head, and 
exhibit the same character. 

In the Morning, or Apostolic, Period the church had 
wonderful power; they met together "with one 
accord," and the power of God was wonderfully man- 
ifested in and through them, and many were added un- 
to the church. God places the members in the church. 
1 Cor. 12:18. Christ is the door of the church, and 
salvation the mode of induction, and that is a door 
that stands open continually, and no man can shut. 
Christ is not the door of any sect, therefore no sect is 
the church of G-od. The experience of salvation does 
not constitute a person a member of any sect on 
earth; therefore they are not the church of God. All 
sects have a door, a manner of admitting members, 
that is open and shut by men; hence, are unlike the 
church of God, which no man can open and shut. 
They are therefore not his church. 

Jesus founded his church in unity. The night of 
his apprehension he prayed for the sanctification of his 
people, that they might be made perfect in one. The 
apostolic church retained perfect unity for a time. In 
the Acts of the Apostles it is recorded that "all that be- 
lieved were together." "They lifted up their voice 
to God with one accord." "The multitude of them 
that believed were of one heart and of one soul." 



33 HISTORY OF THE CHURCH. A. d. 30-100. 

CHAPTER III. 
THE LIVES AND LABORS OF THE APOSTLES. 

On the death of Jesus the disciples were scattered; 
every one went to his own home, and to his occupa- 
tion; but the event of the resurrection again brought 
them to one rallying point, and by the directions of 
their divine and risen Master, they abode waiting at 
Jerusalem till the day of Pentecost. 

Ten days after the ascension of Christ, and fifty 
from his crucifixion, the promise of the Holy Spirit 
was fulfilled. By the descent of. the Holy Spirit, the 
apostles were suddenly endued with great power and 
boldness ; also with the gift of tongues, which enabled 
them to speak in other languages, of which before they" 
had no knowledge. The effects produced on the 
minds of the apostles on this occasion, were of an ex- 
traordinary kind. A flood of light seems to have 
broken in upon them tit once. Their remaining 
doubts and prejudices were removed; their misappre- 
hensions were rectified; and their views conformed to 
the scope of the doctrines which had been taught 
by Christ. 

A rumor of this stupendous miracle spreading abroad 
in the streets of Jerusalem, a multitude of Jews, resi- 
dents and strangers, were soon collected to the spot. 
To these, Peter explained the mystery, by declaring it 
to be effected by the power of that Jesus whom they 
had wickedly slain. The explanation and the charge, 
being accompanied to their consciences by the Spirit 
of God, led to the very sudden conversion of about 



ch. in. LIVES AND LABORS OF APOSTLES, 39 

three thousand souls. Jerusalem was at this time the 
resort of Jews and Jewish proselytes dispersed through- 
out the various parts of the Roman empire, who had 
come to celebrate the feast. The promiscuous throng 
who were collected by so strange a report, and had 
been accustomed to different languages, were therefore 
greatly astonished to hear the apostles declare, each 
one in his own tongue, the wonderful works of God. 
While some expressed their surprise at this, others as- 
cribed it to the effects of wine. This weak and per- 
verse slander was, however, immediately refuted by 
the apostle Peter, who, standing up with the other 
apostles, lifted up his voice, and said unto them: 
"Ye men of Judea, and all ye that dwell at Jerusalem, 
be this known unto you, and harken to my words; 
for these men are not drunken, as ye suppose, seeing 
it is but the third hour of the day. But this is that 
which was spoken by the prophet Joel." He then 
quotes the words of Jehovah, in which he promised to 
pour out his Spirit upon all flesh, attended with the 
most awful denunciations against those who should 
despise it, but 'with a gracious promise of salvation to 
all that should call upon the name of the Lord. The 
illustration of this remarkable prophecy, and its appli- 
cation to what was now obvious to all their senses, 
paved the way for the apostles, drawing their attention 
to the great subject of his ministry, the death, and 
resurrection of Jesus of Nazareth, whom they had 
taken, and by wicked hands had crucified and slain. 

Shortly after the day of Pentecost the healing of a 
poor cripple, accompanied by a second discourse from 
Peter, led to the conversion of about five thousand 



40 HISTORY OF THE CHURCH, a. d. 30-100 

more. This rapid increase of the followers of Christ, 
greatly alarming the priests and Sadducees, they seized 
the two apostles Peter and John, and committed them 
to prison. The next day, being brought before the 
Sanhedrin, the language and conduct of Peter were 
so bold, that it was deemed unpolitic to do anything 
farther than to dismiss the apostles, with a strict in- 
junction not to teach any more in the name of Jesus. 
As soon as the two apostles were dismissed, they re- 
turned wih great joy to their brethren, who with great 
satisfaction heard them tell the things that had hap- 
pened unto them. They then all glorified God, who 
by his holy prophet David had foretold what was now 
come to pass : that the Jews should oppose Christ, say 
false things of him, deny and crucify him first, and, 
when God had raised him from the dead, oppose the 
preaching of him; that the princes and governors 
should combine against him, and the rulers should in 
council endeavor to suppress the propagation of his 
doctrine. "And now, Lord," said they, "behold 
their threatenings : and grant unto thy servants, that 
with all boldness they may speak the word, by stretch- 
ing forth thine hand to heal ; and that signs and won- 
ders may be done by the name of thy holy child Jesus. 
And when they had prayed, the place was shaken 
where they were assembled together; and they were all 
filled with the Holy Ghost, and they spake the word of 
God with boldness. And the multitude of them that 
believed were of one heart, and of one soul ; neither 
said any of them that aught of the things which he 
possessed was his own ; but they had all things com- 
mon. And with great power gave the apostles witness 



;h. in. LIVES AND LABORS OF APOSTLES. 41 

of the resurrection of the Lord Jesus : and great grace 
was upon them all." 

After the punishing of Ananias and Sapphira with 
death for their hypocrisy and lying, the Lord did many 
signs and wonders among the people by the hands of 
the apostles. The fame of these cures, and the great 
success which Christianity gained by the miracles and 
preaching of the apostles reaching the ears of the high 
priest, and some others of the Sanhedrin, they were 
highly incensed against the apostles, and therefore 
caused them to be apprehended, and thrown into the 
common prison. But that very night they were re- 
leased from their confinement. The prison doors, 
though fastened with the utmost caution, opened of 
themselves at the approach of a messenger from the 
courts of heaven, who commanded the apostles to leave 
the dungeon, repair to the temple, and preach the glad 
tidings of the gospel to the people. Early the next 
morning the council again assembled, and, thinking 
the apostles were safe in the prison, sent their officers 
to the prison with orders to bring them immediately 
before them. The officers went as they were com- 
manded, but, behold, they could not find the apostles. 
They returned and reported the fact to the council. 
This greatly surprised the council, but while they were 
in this state of perplexity a messenger arrived with news 
that the men whom they had put in prison were in the 
temple preaching to the people. They then were 
brought again before the council, and questioned why 
they still persisted in teaching the people in the name 
of Jesus, to which Peter answered to this effect: "We 
certainly ought to obey God rather than man. Jesus 



42 HISTORY OF THE CHURCH. A. d. 30-100. 

whom ye slew on the cross, God has raised up again, 
as a Savior, to give the Jews new and patient hearts, 
and forgive their sins. This answer greatly enraged 
the council, and they first consulted to put them to 
death, but this was overruled by one Gamaliel. His 
speech so diverted their intention that they sentenced 
them to a lighter corporal punishment, which was 
carried into execution by scourging. But this punish- 
ment did not prevail. They returned home with tri- 
umph. All the opposition of man, blinded with the 
malice of the powers of darkness, could neither dis- 
courage them from performing their duty to God, nor 
lessen their zeal for preaching, both in public and 
private, the doctrine of the gospel. 

The next thing of much importance was the ordain- 
ing of seven; namely, Stephen, Philip, Prochorus, 
JSTicanor, Timon, Parmenas, and Nicolas. These 
were ordained by prayer and the laying on of the 
hands of the apostles. The names of these seven are 
all of Greek extract, whence we may infer that very 
probably they were all natives of Greece, and that, 
consequently by their designation, the church was desir- 
ous to give full satisfaction to the complaint of those 
whose widows had been neglected. Of the first two of 
these, viz., Stephen and Philip, the sacred history has 
given us a sufficient account; but of the rest we have 
nothing certain, except we will admit what the Latins 
tell us of Prochorus, viz., that on the 9th of August he 
suffered martyrdom at Antioch, after having made 
himself famous for his miracles; of Nicanor, that on 
the 10th of January he suffered in the isle of Cyprus, 
after having given demonstrations of his faith and 



ch. in. LIVES AND LABORS OF APOSTLES. 43 

virtue; of Timon, that on the 19th of April, he was 
first thrown into the fire, and when he had miracu- 
lously escaped thence, he was fixed upon a cross at 
Corinth ; of Parmenas, that on the 23d of January he 
suffered at Philippi, in Macedonia; and of Nicolas, 
that either by design or by indiscretion he gave rise to 
the infamous sect of Nicolaitanes. 

Notwithstanding the persecuting spirit of the Jewish 
rulers, none of the followers of Christ had been called 
to suffer death for his name until near the end of 
the year 35 when Stephen, one of the seven, full 
of the Holy Ghost, was called to lead in the noble 
army of martyrs. He was not less distinguished by 
his eloquence than by his piety. His defense delivered 
before the Sanhedrin, recorded in the seventh chapter 
of the Acts of the Apostles, is a practical illustration 
of the zeal and boldness of the primitive disciples of 
Christ. But what avail signs and wonders, the most 
splendid appeals of eloquence, or the most forcible 
convictions of truth, among the obdurate and incorri- 
gible? Eor, notwithstanding the goodness of his 
cause, the miracles which he had wrought to support 
it, the luster with which he now appeared, and the 
eloquence which flowed in torrents from his lips, 
"they cried out with a loud voice, and stopped their 
ears, and ran upon him with one accord, and cast him 
out of the city, and stoned him. ,, — Acts 7:57-60. His 
dying deportment evinced how eminently he was filled 
with the spirit of his Master, and is a pattern to all 
who are called to suffer in the same righteous cause. 

From this point, A. D. 35, a persecution against the 
church arose, which lasted about six years. In the 



44 HISTORY OF THE CHURCH, a. d. 30-100. 

beginning of this persecution (A. D. 36) the miracu- 
lous conversion of Saul, or Paul, took place — the latter 
being his Grecian name, the former his Hebrew. The 
first mention made of Saul is at the trial of Stephen, 
on which occasion, though a young man, he was active 
in putting him to death. He was a native of Tarsus, 
the chief city of the province of Oelicia, and had come 
to Jerusalem to pursue his studies under Gamaliel, a 
celebrated doctor of the Jewish law. Saul having 
enlisted himself against Jesus and his cause, and be- 
ing of an ardent temperament, sought opportunity to 
distinguish himself in putting down the advancing 
interests of the despised Galilean. Having intimation 
that not a few of the disciples had taken refuge in 
Damascus, a noted city of Syria, Saul petitioned for a 
commission from the high priest against them. This 
being readily granted, he, with several companions, 
was soon on his journey, breathing out threatenings 
and slaughter against the Christians. "When he came 
near Damascus, a refulgent light, far exceeding the 
brightness of the sun, darted upon him, and a great 
light from heaven shone around him, and he fell to 
the earth as one dead. He was then addressed by a 
voice saying, "Saul, Saul, why persecutest thou me?" 
To this Saul replied, "Who art thou, Lord?" He was 
immediately answered, "I am Jesus whom thou per- 
secutest. It is hard for thee to kick against the 
pricks." As if he had said, "All thy attempts to ex- 
tirpate the faith in me will prove abortive, and like 
kicking against the spikes, wound and torment thyself. " 
Jesus said unto him, "Arise, and go into the city, and 
it shall be told thee what thou must do." And Saul 



46 HISTORY OF THE CHURCH, a. d. 30-100. 

arose from the earth, but the splendor of the vision 
had overpowered his bodily eyes, so that he was led by 
the hand into Damascus, where he remained three days 
without sight or food. It is necessary only to add, 
that in a few days Saul was numbered with the disci- 
ples, and began "to preach Christ in the synagogues, 
that he is the Son of God." | 

That such, a person should become a convert to the 
faith in the then infant state of the church, was em- 
inently important, for this particular reason: "that all 
the other apostles were men without education, and 
absolutely ignorant of letters and philosophy; and yet 
there were those in the opposition, Jewish doctors and 
pagan philosophers, men of deep learning, whom it 
was essential to combat. Hence the importance of 
such an auxiliary as Saul, who, to great boldness of 
character, united an amazing force of genius, and the 
most thorough knowledge of the times." He was 
called to be an apostle, last in order, but first in em- 
inence, standing forward as the Apostle of the Gentiles. 
His manner of life, his decision of character, his zeal, 
his labors in detail, his writings, need not be recorded 
here, as they would be too extensive for a work of this 
kind: they form a conspicuous feature of the New 
Testament. 

PauVs testimony. "But by the grace of God I am 
what I am : and his grace which was bestowed upon 
me was not in vain ; but I labored more abundantly 
than they all : yet not I , but the grace of God which 
was with me." "In labors more abundant, in stripes 
above meaasure, in prisons more frequent, in deaths 
oft. Of the Jews five times received I forty stripes 



ch. in LIVES AND LABORS OF APOSTLES. 47 

save one. Thrice was I beaten with rods, once was I 
stoned, thrice I suffered shipwreck, a night and a day 
T have been in the deep; in journeyings often, in 
perils of waters, in perils of robbers, in perils by mine 
own countrymen, in perils by the heathen, in perils in 
the city, in perils in the wilderness, in perils in the sea, 
in perils among false brethren ; in weariness and pain- 
fulness, in waichings often, in hunger and thirst, in 
fastings often, in cold and nakedness. Beside those 
things that are without, that which cometh upon me 
daily, the care of all the churches." "In Damascus 
the governor under Aretas the king kept the city of 
the Damascenes with a garrison, desirous to apprehend 
me : and through a window in a basket was I let down 
by the wall, and escaped his hands." That such a 
man should at the end of his career receive the crown 
of martyrdom, is congenial with his history, though it 
is not in the sacred writings asserted in so many words ; 
but from his own words, together with a train of 
events attending his latter days, it is a circumstance 
more than probable. In his second letter to Timothy 
he speaks of his death as near at hand, and from his 
phraseology, it is not a .natural death he expects, as 
the result of old age, or a worn out constitution, but 
a violent death — "I am ready to he offered" 



48 HISTORY OF THE CHURCH A. d. 30-100. 

OHAPTEK IV. 

BIOGRAPHICAL SKETCHES OF THE 
APOSTLES. 

With the exception of Peter and Paul, the notices 
of the lives and labors of the apostles, as contained in 
the sacred narrative, are very meager. They were 
alike commissioned to go into all the world and preach 
the gospel to every creature; and they were all endued 
with power from on high, when they received the bap- 
tism of the Holy Ghost on the day of Pentecost. The 
center of their first field of missionary labor was Jerusa- 
lem, when Peter was the prominent character in the 
apostolic circle. Thence their mission extended to 
Samaria, and the center of their second field of activity 
was Antioch, in which Paul was the principal actor to 
the time of his martyrdom at Rome. From this time 
the third period of apostolic missionary agency begins. 
From this period, during which the apostles and fellow 
laborers were actively employed in various and distinct 
fields in the Gentile world, very little is found recorded 
in the sacred narrative concerning their lives and 
labors, and other historic sources are incomplete and 
not in all respects reliable. 

The historic sketches following in this chapter 
are derived, with the exception of a few scripture 
notices, from the early ecclesiastical writers, and the 
best encyclopedias of the present time. Though the 
verity of some of their statements lacks authentic con- 
firmation, yet the current traditions, generally received 
at the time, doubtless had a basis of historic facts, and 



oh.iv. BIOGRAPHICAL SKETCHES OF APOS TLES. 49 

may, therefore, be accepted in the main as credible. 
Such was the zeal and "success of the apostles that at 
the close of the first century Christianity had been 
preached and embraced in most or all th3 provinces of 
the Eoman empire. We will now begin our biograph- 
ical sketches with the apostle 

SIMOK PETEB. 

Simon Peter was a native of Bethsaida, on the lake 
of Gennesaret. His father was called Jonas, and the 
name by which Peter is known in Christian history 
was given to him by our Lord, who changed his name of 
origin (Bar-Jona) into Cephas, a Syro-Chaldaic word, 
which means rock or stone, and for which Petra, or, 
in the masculine form Petros, is the Greek equivalent. 
He was a fisherman by occupation, and together with 
his brother Andrew, was actually engaged in this occu- 
pation on the sea of Galilee when our Lord called 
both of them to be his disciples, promising to make 
them fishers of men. For this invitation they had 
been prepared by the preaching of John the Baptist, 
and they accepted it without hesitation. For the in- 
cidents recorded of Peter's life as a disciple, we must 
refer to the gospel narrative. 

He was one of the three apostles who were present 
at the transfiguration, and it was to him particularly 
that the Savior commended the care of his sheep. 
When Jesus was betrayed Peter displayed great cour- 
age ; but when he saw that his Lord was detained as a 
malefactor, his courage failed him, and he denied him. 
But after the ascension of Christ Peter evinced great 
boldness in the cause of the gospel. By his preaching, 
about three thousand souls were converted on a single 

4 



50 HISTORY OF THE CHURCH, a. d. 30-100. 

occasion; and a little after, five thousand. He was the 
spokesman on the day of Pentecost. He it was who 
answered to the charges when they were brought be- 
fore the council. He is the chief actor in the tragic 
scene of the death of Ananias and Sapphira. He 
was the first to break down the wall of prejudice of 
race by receiving a Gentile convert ; he was the first to 
propound to the church at Jerusalem the question to 
be discussed as to the obligation of the Mosaic obser- 
vances. The last incident of Peter's life supplied by 
the scripture narrative is his presence before the 
church at Jerusalem in A. D. 49. Of his subsequent 
career, our only knowledge is derived from tradition. 
His special mission was to the Hebrew race, as Paul's 
was to the Gentile; and he is supposed to have 
preached through Pontus, Galatia, Cappadocia, Asia, 
and Bithynia, chiefly to those of his own nation dis- 
persed in these countries, all of which are named in 
the address of the first of the two epistles which he has 
left. He is supposed to have gone to Rome about the 
year 63 or at all events a short time before his martyr- 
dom, which is fixed with much probability in the year 
66, and is supposed to have been at the same time and 
place with that of St. Paul. Peter was sentenced to 
be crucified, and according to the tradition preserved 
by Eusebius from Origen, prayed that he might be cruci- 
fied with his head downward, in order that his death 
might exceed in ignominy that of his divine Master. 

ANDREW. 

Andrew, the first disciple of Christ and brother of 
Peter, also a fisherman of Galilee, was a disciple of 
John the Baptist previous to his recognition of Christ 



52 HISTORY OF THE CHURCH, a. d. 30-100. 

as the Messiah. The career of Andrew as an apostle 
after the death of Christ is unknown. Tradition tells 
us that after the day of Pentecost he departed to 
preach the gospel to the Scythians; and on his jour- 
ney to their country, preached in Oappadocia, G-alatia, 
Bithynia, and along the Euxine sea, winning many 
souls. At Sinope, where he met Peter, the inhab- 
itants of the city did what they could to oppose the 
apostle's doctrine. Afterward he traveled through 
many provinces, till he came to Byzantium (now Con- 
stantinople), where he ordained Stachys (whom Paul 
calls his beloved Stachys) bishop of that city. He 
then took his journey through Thrace, Macedonia, 
Thessaly, Achaia, and, as some affirm, Ephesus; and 
having planted the gospel in many places, came to 
Patrae, a city of Achaia, where he sealed his testimony 
with his blood. He was fastened upon the cross with 
ropes, that he might be longer dying, the cross being 
two beams like the letter X. From this cross, after 
he was fastened to it, he preached to the people for the 
space of two days ; and by his admirable patience con- 
verted many to the faith. His death was thought to 
be A. D. 62 or 70. 

JAMES, THE SOK OF ZEBEDEE. 

James, the son of Zebedee, and brother of John, is 
distinguished rather by his death, than by his life and 
labors. He was by birth a Galilean, and by occupa- 
tion a fisherman. With Peter and John, he was a 
spectator of our Savior's transfiguration upon the 
mount, and was with him in the garden, at the time 
of his agony. This apostle preached to his country- 
men the Jews, Herod Agrippa, grandson of Herod 



ch. it. BIOGRAPHICAL SKETCHES OE APOSTLES. 53 

the Great, caused a great number of Christians to be 
imprisoned, and among the rest this apostle. A 
short time after sentence of death was passed upon 
him. aud he was slain with the sword. As for the 
tyrant, divine justice overtook him; he was eaten of 
worms until he died. James was slain in the year 44 
A. D. There is an incredible legend of his having 
planted the gospel in Spain, and he is the patron 
saint of that country. 

JAMES, THE SOX OF ALPBLEU3. 

Of the life and labors of this apostle very little is 
known. He probably spent his time largely preaching 
the gospel in Judea. Hippolytus tells us that he met 
his death at the hands of a mob of Jews who came 
upon him while he was preaching in Jerusalem, and 
stoned him to death. He is said to have been buried 
by the temple. 

JAMES. THE LORD'S BROTHER. 

James, the Lord's brother, was the author of that 
epistle bearing his name. In church history he is dis- 
tinguished by the title of the Just. His communica- 
tions, his writings, and even his enemies, contribute to 
prove him worthy of such marked approbation. The 
enmity of the more bigoted Jews, however, procured 
his condemnation, and the high priest Ananus gave 
order that he should be stoned to death. According 
to Josephus, the execution of the sentence excited 
great dissatisfaction among the people of Jerusalem. 
The date of his death can not be precisely fixed, but it 
was probably about 62 or 63 A. D. 

JOHX. 

John was the brother of James the son of Zebedee, 



54 HISTORY OF THE CHURCH. A d. 30-100. 

and pursued the same profession. From his respect 
and attention to Jesus he seems to have been his favor- 
ite disciple, "the disciple whom Jesus loved"; and 
tradition makes his last words to have been, "Little 
children, love one another." He was born at Beth- 
saida. The events of his life from the time he became 
a disciple, to the ascension of Christ, are to be learned 
from the Gospels. After the outpouring of the Spirit 
on the day of Pentecost he appears to have labored for 
the spread of the gospel first in Jerusalem and Samaria, 
and afterwards to have had his residence chiefly in Ephe- 
sus. During the reign of the emperor Domitian, he 
was driven by persecution to the isle of Patmos, but 
returned to Ephesus under Nerva, and died there at a 
great age, about A. D. 100. It is believed that he was 
the only one of our Lord's apostles who died a natural 
death. Tradition accounts for this by representing 
his life as miraculously preserved. 

PHILIP. 

Philip was born at Bethsaida. Our Savior, while in 
Galilee, called Philip to follow him. Happy in having 
found the Messiah, Philip sought for Nathanael, to 
whom he imparted the glad tidings. It is supposed 
he preached in Upper Asia. It is affirmed also that he 
preached in Scythia. After many years, he came to 
Hierapolis, a city in Phrygia, where the people wor- 
shiped a serpent by the name of Jupiter Ammon. 
There it is related that he preached the gospel, and 
many of the idolaters became ashamed of the god they 
had worshiped, and were converted to the Christian 
faith. Satan, perceiving his kingdom falling, raised 
a persecution, and the apostle was carried to prison, 



ch. iv. BIOGRAPHICAL SKETCHES OF APOSTLES. 55 

scourged, and there hanged by the neck to a pillar. 
The martyrdom of Philip happened about the year 
52 A. D. 

BARTHOLOMEW. 

Bartholomew is supposed by the ancients to be the 
same person as Nathanael, that "Israelite indeed." 
He was a native of G-alilee, but nothing authentic is 
known regarding his life and labors. According to 
the traditionary record of Eusebius, he carried Christi- 
anity into India; Ohrysostom speaks of him as a mis- 
sionary in Armenia and Asia Minor. It has been said 
that at Hierapolis, a city in Phrygia, he would proba- 
bly have suffered with Philip, had not an earthquake 
overawed his executioners. From thence he traveled to 
Lycaonia, and thence departed to Albanopolis, in 
Armenia the Great, a place much given to idolatrous 
worship. The governor of ^the city caused him to be 
apprehended. His sentence was crucifixion; and 
when the day of execution came, he went cheerfully 
to death, sealing the truth of the doctrine he had 
preached, with his blood. 

THOMAS. 

Thomas and Didymns are names of the same apostle. 
Origen informs us that he preached at Parthia, and 
Sophronius says that he preached the gospel to the 
Persians, iledes, Oaramenians, Hyrcanians, Bactrians, 
and other people. He probably went to Asiatic 
Ethiopia, and at last to the East Indies, and preached 
the gospel so far as Pabroban. When the Portuguese 
first visited these countries after their discovery of a 
passage by the Cape of Good Hope, they received the 
following particulars, partly from constant and uiicon- 



56 HISTORY OF THE CHURCH, a. d. 30-100. 

tro verted traditions preserved by the Christians in 
those parts; namely, that Thomas came first to 
Socotra, an island in the Arabian sea, and then to 
Cranganore, where, having converted many from the 
error of their ways, he traveled further into the East. 
Having great success in winning souls to the faith, the 
hand of persecution arose against him, and he was slain 
by the Brahmans. Thomas, who at first was the weak- 
est and most incredulous of all ; the apostles, is said to 
have become the most active and invincible of them 
all; traveling over most parts of the world, and living 
without fear in the midst of barbarous nations. 

MATTHEW. 

Matthew, called Levi, was born at Nazareth. He 
was a publican, or tax-gatherer. He preached in Judea 
for several years, and at his departure wrote his Gospel. 
The ancients assign two dates to the composition of 
his Gospel, one from A. D. 40 to 45, the other from 
the year 60 to 65. It is quite evident that he wrote 
his Gospel twice ; first in Hebrew then in Greek, and 
the reason for this is very plain. After the overthrow 
of Jerusalem the Jews were dispersed and ceased to 
speak their own language, and the Greek became their 
usual tongue, as the Hebrew had been before. Mat- 
thew seeing this, prepared for them his Greek Gospel, 
and there being no further use for the Hebrew one, it 
gradually disappeared; though Jerome affirms that he 
had not only seen it in the famous library of Pam- 
philus at Cesarea, but actually himself translated it 
into Greek and Latin. Our present Greek is no trans- 
lation, but an original from Matthew's own hand; and 
we have the evidence entirely satisfactory of a Hebrew 




ST. THOMAS'S INCREDULITY. 



58 HISTORY OF THE CHURCH A. d. 30-100. 

Gospel of his written some twenty years earlier. The 
Hebrew Gospel, as we are informed by Eusebius, was 
found among the Christians in India in the latter part 
of the second century. According to the testimony of 
antiquity, which there is no ground for contradict- 
ing, the Hebrew Matthew was the first of the four 
Gospels that was written. Eusebius says that after 
our Lord's ascension Matthew preached in Judea, 
and then went to foreign nations. He is said to 
have visited Ethiopia, Persia, and ^Parthia, and to 
have died a martyr's death at Naddabar, a city of 
Ethiopia. 

THADDBUS. 

Thaddeus, Lebbeus, or Jude, was 'the author of an 
epistle, one of the smallest books in the canon of the 
New Testament. It was placed [among the doubtful 
writings of the primitive church, while some even con- 
sidered it spurious. Even as late as the Eeformation 
it was held in suspicion. The epistle must have been 
written at a late period, for he mentions as historical 
facts already occurring what Peter in'his second epistle 
had predicted as still future at the time when he was 
writing. 2 Pet. 2. The late date of the epistle, and 
the fact that not much was known in the church 
respecting its author, were probably the reasons why 
it was slow in coming into universal use. But little 
is known of the life and labors of Jude. He was the 
brother of James, and consequently he was a younger 
son of Mary, the mother of Jesus. He is said to have 
preached the gospel in Lydia, Mesopotamia, Syria, 
Idumea, and Arabia, and suffered martyrdom at Bery- 
tus about A. D. 80. 



ch. iv. BIOGRAPHICAL SKE TCHES OF APOSTLES. 59 
SIHOH THE CA^AANITE. 

Simon, in the catalogue of our Lord's chosen apos- 
tles, is styled Simon the Oanaanite, also known as 
Simon Zelotes. It occurs in Matt. 10:4; Mark 3:18. 
The word does not signify a descendant of Canaan, 
nor a native of Cana, but it comes from a Chaldean or 
Syriac word Rannean, by which the Jewish sect or 
faction of "the Zealots" was designated. Simon con- 
tinued in communion with the rest of the apostles and 
disciples at Jerusalem, and at the feast of Pentecost 
received the gift of the Holy Ghost and was qualified 
with the rest of his brethren for the great work of an 
apostle. Some say he went into Egypt, Cyrene, and 
other parts of Africa preaching the gospel to the in- 
habitants of those countries; and others add that he 
also preached the gospel to the inhabitants of the 
western parts, and even in Britain, where, having con- 
verted great multitudes, and sustained the greatest 
hardships and persecutions, he was at last crucified, 
and buried in some part of the island, but the exact 
place is unknown. 

JUDAS ISCARIOT. 

Judas, by transgression, fell from the honors of the 
sacred college, that he might go to his own place. 
His bag and his halter he has left behind, with which 
to enshrine his awful memory. Let every one that 
reads notice these relics of a wicked heart, and beware 
of covetousness. 

MATTHIAS. 

Matthias was one of the seventy whom Jesus made 
choice of as one of his disciples. After the crucifixion 
he was chosen by the apostles to supply the place of 



60 HISTORY OF THE CHURCB. a. d. 30-170. 

Judas. After the ascension he spent the first year of 
his ministry in Judea, where he was successful in 
bringing over a great number of people to the Chris- 
tian faith. From Judea he traveled into other coun- 
tries, and came at length to Ethiopia. Here many 
were converted ; but the [inhabitants in general being 
of a fierce and nntractable temper resolved to take 
away his life, which they effected by first stoning him, 
and then severing his head from his body. 

This closes the biography of the twelve apostles; 
but we will sketch a few others that were apostles and 
noted characters in the apostolic age. 



OHAPTEE V. 

BIOGEAPHICAL SKETCHES CONTINUED. 

In - chapter three we have given a sketch of the great 
apostle Paul. We shall in this chapter relate the par- 
ticulars concerning some of his fellow laborers in the 
cause of Christ. 

MARK. 

Mark was the son of a pious woman in Jerusalem, 
and the intimate friend of the apostle Peter. He was 
also the friend and companion of Paul till some neg- 
lect of his, which occasioned a misunderstanding 
between Paul and Barnabas respecting him, produced 
a separation. Paul afterwards became reconciled to 
him, perhaps when he met him at Rome in company 
with Peter, and spoke of him in several of his epistles 
with great confidence and affection. According to the 






ch. v. BIOGRAPHICAL SKETCHES CONTINUED. 61 

almost unanimous testimony of antiquity, his gospel 
was written at Eome, under the superintendence of 
the apostle Peter, a little after that of Matthew, and it 
was intended for the instruction of the Roman con- 
verts from paganism. He carefully explains allusions 
to Jewish customs, as if writing for those who were 
unacquainted with them. He is much more brief than 
the other evangelists, and has but twenty-four verses 
the substance of which is not found in Matthew and 
Luke. Unlike Matthew he is very particular in nar- 
rative, and very much condenses the conversations and 
discourses of Jesus. Ecclesiastical tradition speaks of 
a missionary expedition of his to Egypt and the west 
of Africa, of his suffering martyrdom about the year 
62 or 66, and of the transmission of his corpse to 
Venice, which city has chosen him for its patron saint. 

LUKE. 

Luke was a G-entile by birth, and a physician, and 
according to the prevailing testimony of the ancients, 
a citizen of Antioch, where the followers of Christ 
were first called Christians. He was familiar with 
Greek literature (says Stowe), as is evident from the 
style and structure of his two works, the Gospel and the 
book of Acts, and his method of addressing them to 
Theophilus. He became a zealous Christian and by 
personal investigation familiarly acquainted himself 
with all the circumstances attending the origin of 
Christianity, diligently studied the Hebrew scriptures, 
and was the constant companion of the apostle Paul. 
Of Theophilus, the friend to whom he ascribes his two 
works, nothing is known with certainty. He was 
probably a Greek who lived out of Palestine, and per- 



62 HISTORY OF THE CHURCH. A. d. 30-170. 

haps at Antioch. Of all the evangelists Luke is the only 
one who gives a detailed account of the circumstances 
which preceded and attended the births of John the 
Baptist and Jesus. Luke was the companion of Paul 
in many of his missionary journeys, and it is said that 
after Paul's martyrdom he preached in Italy, Dalma- 
tia, Macedonia, Bithynia, and finally suffered martyr- 
dom at a very advanced age. 

BAKKABAS. 

Barnabas, properly Joses, is mentioned in the Acts 
of the Apostles as a fellow laborer of Paul, and even 
honored with the title of apostle. Eusebius says, 
"Barnabas, indeed, is said to have been one of the 
apostles, of whom there is distinguished notice in the 
Acts of the Apostles; and also in St. Paul's epistle to 
the Galatians." According to tradition, he became 
the first bishop of Milan. He is supposed to have 
suffered martyrdom at the hands of the Cypriot Jews, 
A. D. 61. The epistle ascribed to him is held as apoc- 
ryphal. This epistle contains twenty-one chapters. 
Its aim is obviously to strengthen the faith of believers 
in a purely spiritual Christianity. It commences by 
declaring that legal sacrifices are abolished, and then 
proceeds to show, though not in a very coherent or 
logical manner, how variously Christ was foretold in 
the Old Testament. In the tenth chapter, it spirit- 
ually allegorizes the commands of Moses concerning 
clean and unclean beasts; in the fifteenth it explains 
the true meaning of the sabbath; and in the six- 
teenth, what the temple really prefigured. This con- 
cludes what may be termed the doctrinal portion of the 
epistle; the remainder, which is of a practical charac- 



ch. V. BIOGRAPHICAL SKETCHES CONTINUED. 63 

ter, describes the two ways of life — the way of light 
and the way of darkness, and closes with an exhorta- 
tion that those who read it may so live that they may 
be blessed to all eternity. It is a simple, pious, and 
earnest work. This epistle lays a greater claim to 
canonical authority than most others. It has been 
cited by Clemens Alexandrinus, Origen, Eusebius, and 
Jerome, and many ancient Fathers. Ootelerius affirms 
that Origen and Jerome esteemed it genuine and 
canonical; Ootelerius himself did not believe it to be 
either one or the other; on the contrary, he supposes 
it was written for the benefit of the Ebionites (the 
Christianized Jews), who were tenacious of rites and 
ceremonies. Bishop Fell feared to own expressly what 
he seemed to be persuaded of, that it ought to be 
treated with the same respect as some of the books of 
the present canon. Dr. Bernard, Savilian professor 
at Oxford, not only believed it to be genuine, but that 
it was read throughout in the churches in Alexandria, 
as the canonical scriptures were. Dodwell supposed it 
to have been published before the epistle of Jude, and 
the writings of both the Johns, Vossius, Dupuis, Dr. 
Cave, Mill, Dr. S. Clarke, Whiston, and Archbishop 
Wake, also esteemed it genuine : Menardus, Archbishop 
Lud, Spanheim, and others, deemed it apocryphal. 

TIMOTHY. 

Timothy was a native of the city of Lystra in 
Lycaonia in Asia Minor, the son of a Greek father and 
a Jewish mother. He was converted to the faith of the 
gospel by the preaching of Paul, and became his com- 
panion and fellow laborer in Macedonia and Achaia, and 
was his fellow prisoner at Rome. When Paul returned 



64 HISTORY OF THE CHURCH. A. d. 30-170. 

from Kome, in 64, he left Timothy at Ephesus to take 
care of that church, of which he was the first bishop, 
as he is recognized by the council of Ohalcedon. Paul 
wrote to him from Macedonia the first of the two let- 
ters which are addressed to him. It is quite probable 
that it was written from this place, about A. D. 63 or 
64, and it is not impossible that it might have been 
written from Laodicea according to the old superscrip- 
tion. After the apostle came to Rome in the year 65, 
being then very near his death, he wrote to him his 
second letter, which is full of marks of kindness and 
tenderness. He calls to mind various interesting per- 
sonal incidents, exhorts to purity of life and fortitude 
under affliction, warns of corruptions and false teach- 
ers, and expresses his own calmness and happiness in 
view of his approaching martyrdom. He no doubt 
was an eye-witness of the martyrdom of Paul, which 
happened at Rome in the year 68. After Timothy had 
visited Paul at Rome he returned to Ephesus, where 
he acted as bishop in that place for a while without 
interruption, till at length he fell a victim to the 
malice of the pagans, and by their hands suffered 
martyrdom. 

TITUS. 

Titus, a Greek by birth, was an assistant of the 
apostle Paul, was with him on his journey to Jerusa- 
lem; fulfilled commissions for him in Corinth, and 
was left in Crete to attend to ecclesiastical duties in 
that island. This was about A. D. 63. The follow- 
ing year Paul wrote to him to desire that as soon as he 
should have sent Tychicus to him for supplying his 
place in Crete, he would come to him at Kicopolis, in 



oh. v. BIOGRAPHICAL SKETCHES CONTINUED. 65 

Epirus, where the apostle intended to spend the win- 
ter. The epistle was probably written between the 
first and [second epistles to Timothy. The object of 
this epistle is to represent to Titus what are the quali- 
ties that a bishop should be endued with. Titus was 
deputed to preach the gospel in Dalmatia, where he 
was situated when the apostle wrote his second epistle 
to Timothy. He afterwards returned into Crete, from 
which it is said he propagated the gospel into the 
neighboring islands. He died at the age of ninety- 
four, and was buried in Crete. 

PHILEMON. 

Philemon was a wealthy citizen of Colosse, a relative 
of Apphia and Archippus, who had been converted to 
Christianity by the apostle Paul. He was a generous 
believer, full of faith and good works, and the apostle 
had entire confidence in him. 

CLEMENT. 

Clement of Eome, the same spoken of by Paul in his 
epistle to the Philippians 4 :3, was a Eoman by birth, 
a disciple of the apostle Peter, and bishop of Rome at 
the close of the first century. Clemens Alexandrinus 
calls him an apostle ; Jerome says he was an apostolic 
man; and Eufinus, that he was almost an apostle. 
Under his name we have two epistles to the church at 
Corinth ; the first genuine and entire, but the second a 
mere fragment and of doubtful authority. Eusebius 
calls his epistle the wonderful epistle of St. Clement, 
and says that it was publicly read in the assemblies of 
the primitive church. It is included in one of the 
ancient collections of the canons of scripture. Its 
genuineness has been much questioned. But the 



66 HISTORY OF THE CHURCH. A. d. 30-170. 

points of objection are comparatively groundless. 
In what manner Clement conducted himself, and 
how he escaped the general persecution under the em- 
peror Domitian, we have no certain accounts; but we 
are very well assured that he lived to the third year of 
the emperor Trajan, which is the hundredth of the 
Christian era. Rufinus and Pope Zosimus give him 
the title of Martyr ; and the Roman church, in its 
canon, places him among the saints who have sacri- 
ficed their lives in the cause of Christ. 

IGNATIUS. 

Ignatius, surnamed Theophorus, was a pupil of the 
apostle John, and by him ordained second bishop of 
Antioch, which office he held forty years. He lived 
through the persecution of Domitian, but in the reign 
of Trajan, he was condemned to death. In the year 
107, Trajan, being on his way to the Parthian war, 
came to Antioch. Ignatius, fearing for the Christians, 
and hoping to avert any storm which might be arising 
against them there, presented himself to the emperor, 
offering to suffer in their stead. Trajan received the 
apostolic man with great haughtiness ; and being exas- 
perated by the frankness and independence which he 
manifested, ordered him to be sent to Rome, there to 
be thrown to the wild beasts for the entertainment of 
the people. 

From Antioch, Ignatius was hurried by his guards 
to Selencia. Sailing thence, he arrived after great 
fatigue at Smyrna, where, while the ship was detained, 
he was allowed the pleasure of visiting Polycarp, who 
was the bishop of the church of that city. They had 
been fellow disciples of the apostle John. The mm- 



ch. v. BIOGRAPHICAL SKETCHES CONTINUED. 67 

gled emotions of joy and grief experienced by these holy 
men, at this interview, can scarcely be conceived. In- 
telligence of his condemnation spread through the 
church, and deputies were sent from many places to 
console him and to receive some benefit by his spiritual 
communications. To various churches he addressed 
seven epistles ; four of which were written at this time 
from Smyrna and Troas. The seven epistles have 
been known and read in the Christian churches from 
the very earliest period. There is an edition of them 
about the sixth century, which undoubtedly contains 
many interpolations ; bat the earlier and briefer recen- 
sions, of which Archbishop Usher had a Latin transla- 
tion and I. Voss, the Greek original, may safely be 
received as genuine throughout. Besides these seven 
there are others ascribed to Ignatius, which may be 
rejected as spurious. 

At length the hour of final separation came, and 
Ignatius was hurried from the' sight and consolations 
of his friends. Having arrived at Rome, he was not 
long after led to the amphitheater and thrown to the 
wild beasts. Here he had his wish. The beasts were 
his grave. A few bones only were left; which his 
attendants gathered, carefully preserved, and after- 
wards buried at Antioch. 

POLYCARP. 

Polycarp was a disciple of St. John, and by him or- 
dained bishop of Smyrna, which office he held over 
sixty years. Of his family and native country noth- 
ing is known. He was the companion of Ignatius. 
The eminence of his character and station marked out 
Polycarp as the victim of persecution. Perceiving his 



68 HISTORY OF THE CHURCH, a. d. 30-170. 

. danger, his friends persuaded him to retire for a season 
to a neighboring village to elude the fury of his 
enemies. The most diligent search was made for him; 
but being unable to discover the place of his conceal- 
ment, the persecutors proceeded to torture some of his 
brethren, with a design to compelling them to disclose 
the place of his retreat. This was too much for the 
tender spirit of Polycarp to bear. Accordingly he made 
a voluntary surrender of himself to his enemies, invit- 
ing them to refresh themselves at his table, and re- 
questing only the privilege of an hour to pray without 
molestation. This being granted, he continued his 
devotions to double the period, appearing to forget him- 
self in the contemplation of the glory of God. Having 
finished his devotions, he was placed upon an ass, and 
conducted to the city. When brought before the pro- 
consul, efforts were made to induce him to abjure his 
faith, and to swear by the fortune of Caesar. This he 
refused; upon which he was threatened with being 
made the prey of wild beasts. "Call for them," said 
Polycarp, "it does not well become us to turn from 
good to evil." "Seeing you make so light of wild 
boasts," rejoined the consul, "I will tame you with the 
punishment of fire." To this the aged disciple 
replied, "You threaten me with a fire that is quickly 
extinguished but you are ignorant of the eternal fire 
of (^od's judgment reserved for the wicked in the 
other world." 

Polycarp remaining thus inflexible, the populace 
begged the proconsul to let out a lion against him. 
But the proconsul declared the spectacle of the wild 
beasts was finished. Then it was determined that he 



ch. vi. THE DESTRUCTION OF JERUSALEM. 69 

should be burnt alive. Accordingly preparations were 
made, during which this holy man was occupied in 
prayer. As they were going to nail him to the stake 
the martyr said, "Let me remain as I am; for he who 
giveth me strength to endure the fire will enable me 
to remain unmoved." Putting his hand behind him 
they bound him. He now prayed aloud, and when 
he had pronounced Amen, they kindled the fire. The 
flames encircled his body like an arch, without touch- 
ing him. On seeing this the executioner was ordered 
to thrust his sword into him, when so great a quantity 
of blood flowed out of his body that it extinguished 
the fire. The Christians begged for his body that they 
might give it decent burial ; but at the instigation of 
Polycarp's enemies, especially the Jews, their request 
was denied and his body was ordered to be consumed 
in the pile. The Christians were allowed to collect the 
charred bones that remained with the ashes and inter 
them. His death occurred between the years 164 
and 168. 

He wrote a letter to the Philippians, which is for 
the most part still extant. Some answers to Biblical 
questions are ascribed to him, in regard to the genu- 
ineness of which serious doubts have been raised. 



CHAPTER VI. 

THE DESTRUCTION OF JERUSALEM. 

"0 Jerusalem, Jerusalem, thou that killest the 
prophets, and stonest them which are sent unto thee, 



70 HISTORY OF THE CHURCH. a. d. 70. 

how often would I have gathered thy children together, 
even as a hen gathereth her chickens under her wings, 
and ye would not."— Matt. 23:37. "And when he 
was come near, he beheld the city, and wept over it, 
saying, If thou hadst known, even thou, at least in 
this thy day, the things which are hid from thine eyes. 
For the days shall come upon thee, that thine enemies 
shall cast a trench about thee, and compass thee round, 
and keep thee in on every side, and shall lay thee even 
with the ground, and thy children within thee; and 
they shall not leave in thee one stone upon another; 
because thou knewest not the time of thy visitation. ,, — 
Luke 19 :41-44. These predictions came to pass in the 
year 70. We will proceed to give a short account of 
this event, the most awful in all the religious dispensa- 
tion of God. All history can not furnish us with a 
parallel to the calamities and miseries of the Jews; 
rapine and murder, famine and pestilence, within ; fire 
and sword, and all the terrors of war without. 

Our Savior wept at the foresight of these calamities; 
and it is almost impossible for any person to read the 
account without being affected. The predictions con- 
cerning them were remarkable, and the calamities that 
came upon them were the greatest the world every saw. 
Now, what sin was it that could be the cause of such 
heavy judgments? Can any other be assigned than 
what the scripture assigns? 1 Thess. 2:15, 16. They 
both killed the Lord Jesus and their own prophets, and 
persecuted the apostles; and so filled up their sins, and 
wrath came upon them to the uttermost. It is hardly 
possible to consider the nature and extent of their 
sufferings, and not conclude the Jews' own impreca- 



ch. vi. THE DESTRUCTION OF JERUSALEM. 71 

tion to be singularly fulfilled upon them, "His blood 
be on us and our children.' ' The Romans under Ves- 
pasian invaded the country, and took the cities of Gal- 
ilee, Chorazin, Bethsaida, Capernaum, etc., where 
Christ had been especially rejected. At Jerusalem 
the war was most wretched of all. Before we enter 
upon the details of the destruction we will notice some 
prodigies which preceded the war, as related by Jose- 
phus. 

A comet, which bore the resemblance of a sword, 
hung over the city of Jerusalem for the space of a 
whole year. 

A short time before the revolt of the Jews, a mos. 
remarkable and extraordinary light was seen about the 
altar of the temple. It happened at the ninth hour of 
the night preceding the celebration of the feast of the 
passover, and continued about half an hour, giving a 
light equal to that of day. Ignorant persons con- 
sidered this unusual and wonderful appearance as a 
happy omen; but those of superior judgment averred 
that it was a prediction of approaching war; and their 
opinion was fully confirmed by the event. 

The eastern gate of the interior part of the temple 
was composed of solid brass, and was of such an im- 
mense weight that it took the labor of twenty men to 
make it fast every night. It was secured with iron bolts 
and bars, which were let down into a large threshold 
consisting of an entire stone. About the fifth hour of 
the night this gate opened without any human assis- 
tance; immediate notice of which being given to the 
officer on duty, he lost no time in endeavoring to re- 
st >re it to its former situation ; but it was with the 



72 HISTORY OF THE CHURCH. a. d. 70. 

utmost difficulty that he accomplished it. There were 
likewise some ignorant people who deemed this to be 
a second good omen, insinuating that Providence had 
thereby set open a gate of blessing to the people, but 
persons of superior discernment were of a contrary 
opinion, and concluded that the opening of the gate 
predicted the success of the enemy, and destruction of 
the city. 

A short time after the celebration of the feast of the 
passover, before the setting of the sun, the appearance 
of chariots and armed men was seen in the air, in 
various parts of the country, passing round the city 
among the clouds. 

While the priests were going to perform the duties 
of their function according to the custom, in the inner 
temple, on the first of Pentecost they at first heard an 
indistinct murmuring, which was succeeded by a voice, 
repeating, in the most plain and earnest manner, these 
words, "Let us be gone, let us depart hence." 

But the most extraordinary circumstance of the 
whole was this. Some time before the commencement 
of the war, and while the city appeared to be in the 
most perfect peace, and abounded in plenty, there came 
to the feast of tabernacles a simple countryman, a son 
of Ananias, who without any previous intimation, ex- 
claimed as follows: "A voice from the east; a voice 
from the west; a voice to Jerusalem, and a voice to the 
temple; a voice to men and women newly married; 
and a voice to the nation at large." In this manner did 
he continue his exclamations, in various parts through 
all the streets of the city ; at which some persons of 
eminence in the city were so offended that they ordered 



ch. vi. THE DESTRUCTION OF JERUSALEM. 73 

him to be apprehended and severely whipped. This 
was accordingly done, but he bore his sufferings not 
only without complaint, but without saying a word in 
his own defense; and no sooner was his punishment 
ended than he proceeded in his exclamations as before. 
By this time the magistrates were suspicious (and in- 
deed not without reason) that what he had said pro- 
ceeded from the divine impulse of a superior power 
that influenced his words. In consequence of this they 
sent him to the governor of Judea, who directed that 
he should be whipped with the greatest severity. This 
order was so strictly obeyed that his very bones were 
seen, notwithstanding he neither wept nor supplicated, 
but in a voice of mourning, between each stroke ex- 
claimed, "Woe, woe to Jerusalem!" From this very 
extraordinary behavior, the governor was induced to 
interrogate him with respect to his character, and the 
place of his birth and residence, and what could 
prompt him to act as he had done. He would not, 
however, make an answer to any of these questions, 
upon which the governor found himself under the 
necessity of dismissing him, as a man out of his senses. 
From this period to the commencement of the war he 
was never known either to visit or speak to any of the 
citizens, nor was he heard to say any other words than 
the melancholy sentencs, "Woe, woe to Jerusalem!" 
Those who daily punished him received no ill lan- 
guage frcm him, nor did those who fed him receive his 
thanks; but what he generally said to every one was an 
ominous prediction. It was 'remarked that on public 
festivals he was more vociferous than at other times; 
and in the manner before mentioned he continued for 



74 HISTORY OF THE CHURCH. A. d. 70. 

the space of more than three years ; nor did his voice 
or strength appear to fail him till his predictions were 
verified by the siege of Jerusalem. As soon as this 
event took place, he went for the last time on the wall 
of the city, and exclaimed with a more powerful voice 
than usual, "Woe, woe to this city, this temple, and 
this people"; and concluded his lamentation by say- 
ing, "Woe, woe be to myself." He had no sooner 
spoken these words than, in the midst of these pre- 
dictions, he was destroyed by a stone thrown from 
an engine. 

The time is now come in which God shall begin to 
reckon with his enemies, and to verify the predictions 
of his Son. While Vespasian was spreading the victo- 
ries of the Eoman arms and was preparing more effect- 
ually to curb the still unbroken spirit of the Jews, in- 
telligence arrived successively of the deaths of Nero, 
Galba, Otho, and Vitellius, and of his own election to 
the throne. Departing therefore for Eome, he left 
the best of his troops with his son Titus, ordering him 
to besiege Jerusalem, and utterly to destroy it. Titus 
lost no time in carrying into effect his father's injunc- 
tions; and accordingly, putting his army into motion, 
he advanced upon the city. Jerusalem was strongly 
fortified, both by nature and art. Three walls sur- 
round it, which were considered impregnable ; besides 
which it had numerous towers surmounting these 
walls, lofty, firm, and strong. Desirous of saving the 
city, Titus repeatedly sent offers of peace to the inhab- 
itants; but they were indignantly rejected. Titus, one 
of the most merciful generals that ever breathed, did 
all in his power to persuade them to an advantageous 



ch. vt. THE DESTRUCTION OF JERUSALEM. 75 

surrender, but they scorned!every proposal. At length, 
finding all efforts at treaty ineffectual, he entered upon 
the siege, determined not to leave it till he had razed 
the city to its foundation. 

A matter will now be related, which took place dur- 
ing the prevalence of the famine, which will show the 
low state to which they were reduced during the siege. 
It will be given in full as Josephus has it recorded. 

"Now of those that perished by famine in the city, 
the number was prodigious; and the miseries they 
underwent were unspeakable; for if so much as the 
shadow of any kind of food did anywhere appear, a war 
was commenced presently, and the dearest friends fell 
a fighting one with another about it, snatching from 
each other the most miserable supports of "life. Nor 
would men believe that those who were dying had no 
food, but the robbers would search" them when they 
were expiring, lest any one should have concealed 
food in their bosoms, and counterfeited dying; nay 
these robbers gaped for want, and ran about stum- 
bling and staggering along like mad dogs, and reeling 
against the doors of the houses like drunken men; 
they would also in the great distress they were in, rush 
into the very same houses two or three times in one 
and the same day. Moreover, their hunger was so 
intolerable, that it obliged them to chew everything, 
while they gathered such things as the most sordid ani- 
mals would not touch, and endured to eat them ; nor did 
they at length abstain from girdles and shoes, and the 
very leather that belonged to their shields they pulled 
off and gnawed : the very wisps of old hay became food 
to some, and some gathered up fibers, and sold a very 



76 HISTORY OF THE CHURCH. a.d.70. 

small weight of them for four attic. But why do I 
describe the shameless impudence that the famine 
brought on men in their eating inanimate things, while 
I am going to relate a matter'of fact, the like to which 
no history relates, either among the Greeks or Barba- 
rians? It is horrible to speak of it, and incredible 
when heard. I had indeed willingly omitted this 
calamity of ours, that I might not seem to deliver 
what is so portentous to posterity, but that I have in- 
numberable witnesses to it in my own age : and be- 
sides, my country would have little reason to thank 
me for suppressing the miseries that she underwent at 
this time. 

"There was a certain woman that dwelt beyond Jor- 
dan ; her name was Mary, her father was Eleazar, of 
the village of Bethezob, which signifies the House of 
Hyssop. She was eminent for her family and her 
wealth, and had fled away to Jerusalem with the rest 
of the multitude, and was with them besieged therein 
at this time. The other effects of this woman had been 
already seized upon, such I mean as she had brought 
with her out of Perea, and removed to the city. What 
she had treasured up besides, as also what food she had 
contrived to save, had been also carried off by the 
rapacious guards, who came every day running into 
her house for that purpose. This put the woman into 
a very great passion, and by the frequent reproaches 
and imprecations she cast at these rapacious villains, 
she had provoked them to anger against her; but none 
of them, either out of the indignation she had raised 
against herself, or out of commiseration of her case, 
would take away her life : and if she found any food, 



ch. vi. THE DESTRUCTION OF JERUSALEM. 77 

she perceived her labors were for others, and not for 
herself, and it was now become impossible for her any 
way to find any more food, while the famine pierced 
through her very bowels and marrow, when also her 
passion was fired to a degree beyond the famine itself; 
nor did she consult with anything but with her passion 
and the necessity she was in. She then attempted a 
most unnatural thing, and, snatching up her son, who 
was a child sucking at her breast, she said, '0 thou 
miserable infant! for whom shall I preserve thee in 
this war, this famine, and this sedition? As to the 
war with the Eomans, if they preserve our lives, we 
must be slaves. This famine also will destroy us even 
before that slavery comes upon us. Yet are these 
seditious rogues more terrible than both the other. 
Come on; be thou my food, and be thou a fury to these 
seditious varlets, and a byword to the world, which is 
all that is now wanting to complete the calamities of 
us Jews.' As soon as she had said this, she slew her 
son, and then roasted him, and ate the one half of him 
and kept the other half by her concealed. Upon this 
the seditious came in presently, and smelling the hor- 
rid scent of this food, they threatened her that they 
would cut her throat immediatelynf she did not show 
them what food she had gotten ready. She replied 
that she had 'saved a very fine portion of it for them'; 
and withal uncovered what was left of her son. Here- 
upon they were seized with a horror and amazement of 
mind, and stood astonished at the sight, when she said 
to them, 'This is mine own son, and what hath been 
done was mine own doing. Come, eat of this food; 
for I have eaten of it myself. Do not you pretend to 



78 HISTORY OF THE CHURCH. a. d. 70. 

be either more tender than a woman, or more "compas- 
sionate than a mother; but if you be so scrupulous, 
and do abominate this my sacrifice, as I"have eaten the 
one half, let the rest be preserved for me also. ' After 
which those men went out trembling, being never so 
much affrighted at anything as they \ were at this, and 
with some difficulty they left the rest of that meat to 
the mother. Upon 'which the whole city was full of 
this horrid action immediately; and while everybody 
laid this miserable case before their own eyes, they 
trembled, as if this unheard-of action had been done 
by themselves. So those that were thus distressed by 
the famine were very desirous to die, and those already 
dead were esteemed happy, because they had not lived 
long enough either to hear or to see such miseries. " 

When the report of this spread through the city, the 
horror and consternation were as universal as they were 
inexpressible. The people now for the first jtime began 
to think themselves forsaken of God. In the mind of 
Titus this act awakened the deepest horror and indig- 
nation. "Soon," said he, "shall the sun never more 
dart his beams on a city, where mothers feed on the 
flesh of their children; and where fathers no less guilty 
than themselves, choose to drive them to such extrem- 
ities, rather than, lay down their arms." Under this 
determination the Roman general now pushed the 
siege with still greater vigor, aiming particularly, in 
the first place, to obtain possession of the temple. 
The preservation of this noble edifice was strongly 
desired by him; but one of the Roman soldiers, being 
exasperated by the Jews, or, as Josephus thinks, 
pushed on by the hand of Providence, seized a blazing 



ch. vi. THE DESTRUCTION OF JERUSALEM. 79 

firebrand, and getting on his comrades' shoulders, threw 
it through a window into one of the apartments that 
surrounded the sanctuary, and instantly set the whole 
north side in a flame up:to the third story. Titus, 
who was asleep in his pavilion, awaked by the noise, 
immediately gave orders to extinguish the fire. But 
they failed to obey his command. The flames contin- 
ued to do their work of destruction, until this conse- 
crated edifice, the glory of the nation, the admiration 
of the priest and prophet of G-od, became one mingled 
heap of ruins. To this a horiible massacre succeeded, 
in which thousands perished, some by the flames, 
others by falling from the battlements ; and a~greater 
number still by the enemy's sword, which spared 
neither age, nor sex, nor rank. Next to the temple, 
were consumed the treasury house of the palace, 
though they were full of the richest furniture, vest- 
ments, plate, and other vauable articles. At length 
the city was abandoned to the fury of the soldiers, 
who spread rapine, and murder, and fire through every 
street. The number that perished during the siege 
has been estimated as little short of a million and a 
half. The conquest of the city being achieved, Titus 
proceeded to demolish its noble structures, its fortifica- 
tions, its palaces, its towers, an& its walls. So literally 
and fully were the predictions of the Savior accom- 
plished, respecting its destruction, that scarcely any- 
thing remained which could serve as an index that the 
ground had ever been inhabited. Thus after a siege 
of six months was swept from the earth a city which 
God had honored more than any other; a temple, in 
which his glory had been seen, and his praises sung by 



80 ' HISTORY OF THE CHURCH. a. d. 70. 

priest and prophet, for a succession of ages ; an altar 
was gone, which had smoked with the blood of many 
a victim; a dispensation was ended, which had existed 
for ages; a nation, as a nation, was blotted from being, 
which had outlived some of the proudest monuments 
of antiquity. 

Such were the consequences to the Jewish nation of 
rejecting and crucifying the Son of [God. From the 
day in which the Eoman general led his triumphant 
legions from the spot, the Jews have been " without a 
king, and without a prince, and without a sacrifice, 
and without an image, and without an ephod, and with- 
out teraphim."- — Hosea3:4. Dispersed through the 
world, despised and hated by all, persecuted and yet 
upheld, lost as it were among the nations of the earth, 
and yet distinct, they live — they live as the monuments 
of the truth of Christianity — and convey to the world 
the solemn lesson that no nation can reject the Sou of 
txod with impunity. This .is indeed true of nations 
that reject the Bible. Look at the history of the na- 
tions where the Bible has been ^trampled under foot. 
Only a few years ago France and England were pretty 
nearly equal. f England threw the Bible open to the 
world, and France tried to trample it. Now the 
English language is spoken Jaround the world, and its 
prosperity has increased, wnile it stands foremost 
among nations. Bat look at France. It has gone 
down and down with anarchy and revolution. 



ch. vii. PAGAN PERSECUTIONS. 81 

CHAPTER VII. 
PAGAN PERSECUTIONS. 

Persecution is any pain or auction which a per- 
son designedly inflicts upon another; and in a more 
restricted sense, the sufferings of Christians on account 
of their religion. Persecution is threefold — 1. Mental, 
when the spirit of a man rises up and opposes another. 
2. Verbal, when men give hard words, and deal in un- 
charitable censures. 3. Actual, or open, by the hand, 
such as the dragging of innocent persons before the 
tribunal of justice. Matt. 10:17, 18. 

Historians usually reckon ten general persecutions. 
The Christian church was at all times regarded with 
suspicion and dislike in the Roman empire. The 
question may be asked, Why was Pagan Rome so dis- 
gusted with Christianity, persecuting it with rancor, 
when it appeared in its greatest beauty? The answer 
given by Bishop Warburton is this: that intercom- 
munity of worship was a fundamental doctrine of 
paganism. Had, therefore, the Christians consented 
to mingle with the pagans in their worship, they would 
not have been persecuted. But so far from this, 
Christianity exalted itself above paganism, and would 
have no connection with it. It claimed not only to be 
the true, but the only true religion on the earth. 
This excited the jealousy and indignation of the advo- 
cates of paganism, and was the true cause why the 
advocates of Christianity were so often and so griev- 
ously persecuted. That this was the cause may be con- 
firmed by the fact that the Jews, who disclaimed all 



82 HISTORY OF THE CHURCH. A. d. 64-303. 

connection with paganism, were persecuted much in the 
same manner. The emperor Julian, wno well under- 
stood this matter, frankly owned that the Jews and 
Christians brought the execration of the world upon 
them, by their aversion to the gods of paganism, and 
their refusal of all communication with them. Though 
persecution has its origin from the devil, God permits 
it to come upon his children to try them. 2 Tim. 
3:12. The persecutor no doubt generally thinks he 
is doing God service. John 16 :2. 

The first general persecution took place about the year 
64 under the emperor Nero, when that emperor having 
set fire to the city of Eome for the pleasure of gazing on 
the desolation occasioned thereby, to exculpate himself 
laid the charge upon the Christians — a people univer- 
sally held in contempt, and to whom nothing was too 
bad to be imputed. Tacitus, the famed historian of 
that day, speaking of Nero, and of that event, says, To 
divert suspicion from himself, he substituted fictitious 
criminals, and with this view he inflicted the most ex- 
quisite tortures on those men who were called Chris- 
tians. Their death and tortures were aggravated by 
cruel derision and sport; for they were either covered 
with the skins of wild beasts and torn in pieces by 
devouring dogs, or fastened to crosses and wrapped up 
in combustible garments, that when the daylight 
failed, they might like torches, dispel the darkness. 
For this tragical spectacle Nero lent his own gardens, 
and exhibited at the same time the public diversion of 
the circus; sometimes driving a chariot in person, and 
sometimes standing as a spectator, while the shrieks of 
women burning to ashes supplied music for his ears. 



84 HISTORY OF THE CHURCH, a. d. 64-303. 

This persecution, not confined to the city of Eome, 
raged, by the edict of the tyrant, through the empire; 
and most probably continued though with some abate- 
ment of its fury, to the end of Nero's reign (A. D. 68), 
when this unhappy man laid violent hands upon him- 
self, and so delivered the world from the monster, and 
the Christians from this bloody scourge. 

The second general persecution was under Domitian, 
in the year 95, when 40,000 were supposed to have 
suffered martyrdom, which ended with his death, who 
was assassinated in A. D. 96, at the instigation of his 
wife, whom the tyrant was designing to destroy. 

The third persecution began in the third year of the 
reign of Trajan, in the year A. D. 100, and was car- 
ried on with great violence for several years, or until 
Adrian, which was nineteen years. With this persecu- 
tion the history of the second century must commence. 
We have a fair specimen of the spirit of the times, in 
the correspondence between Pliny, governor of Bythi- 
nia, and his master Trajan. The date of these letters 
is A. D. 107. 
"(7. Pliny to the Emperor Trajan. 

Sir: It is customary with me to consult you upon 
every doubtful occasion ; for where my own judgment 
hesitates, who is more competent to direct me than your- 
self, or to instruct me where uninformed? I never 
had occasion to be present at any examination of the 
Christians before I came into this province; I am 
therefore ignorant to what extent it is usual to inflict 
punishment, or urge prosecution. I have also hesi- 
tated whether there should not be some distinction 
made between the young and the old, the tender and 




DREADFUL SUFFERINGS OF THE PRIMITIVE MARTYRS. 



86 HISTORY OF THE CHURCH, a. d. 64-303. 

the robust; whether pardon should not be offered to 
penitence, or whether the guilt of an avowed profession 
of Christianity can be expiated by the most unequivocal 
retraction — whether the profession itself is to be re- 
garded as a crime, however innocent in other respects 
the professor may be; or whether the crimes attached 
to the name, must be proved before they are made 
liable to punishment. In the meantime, the method 
I have hitherto observed with the Christians, who have 
been accused as such, has been as follows: I interro- 
gated them — Are you Christians? If they avowed it, I 
put the same question a second, and a third time, 
threatening Ihem with the punishment decreed by 
law. If they still persisted, I ordered them to he imme- 
diately executed; for of this I had no doubt, whatever 
was the nature of their religion, that such perverseness 
and inflexible obstinacy certainly deserved punishment. 
Some that were affected with this madness, on account 
of their privileges as Eoman citizens, I reserved to be 
sent to Eome, to be referred to your tribunal. In the 
discussion of this matter, accusations multiplying, a 
diversity of cases occurred. A schedule of names was 
sent me by an unknown accuser, but when I cited the 
persons before me, many denied the fact that they 
were or ever had beeu Christians; and they repeated 
after me an invocation of the gods, and of your image, 
which for this purpose I had ordered to be brought 
with the statues of the other deities. They performed 
sacred rites with wine and frankincense, and execrated 
Christ, none of which things I am assured, a real 
Christian can ever be compelled to do. These, there- 
fore, I thought proper to discharge. Others named by 



ch. vii. PAGAN PERSECUTIONS. 87 

an informer, at first acknowledged themselves Chris- 
tians, and then denied it, declaring that though they 
had been Christians, they had renounced their profes- 
sion — some three years ago, others still longer, and 
some even twenty years ago. All these worshiped 
your image and the statues of the gods, and at the 
same time execrated Christ. And this was the account 
which they gave me of the nature of the religion they 
once had professed, whether it deserves the name of 
crime or error, namely, that they were accustomed on 
a stated day to assemble before sunrise, and to join 
together in singing hymns to Christ, as a deity ; bind- 
ing themselves as with a solemn oath not to commit 
any kind of wickedness ; to be guilty neither of theft, 
robbery, nor adultery ; never to break a promise, or to 
keep back a deposit when called upon. Their wor- 
ship being concluded, it was their custom to separate, 
and meet together again for a repast, promiscuous 
indeed, and without any distinction of rank or sex, 
but perfectly harmless; and even from this desisted, 
since the publication of my edict in which, agreeably 
to your orders I forbade any societies of that sort. 
For further information, I thought it necessary in 
order to come at the truth to put to the torture two 
females who were called deaconesses. But I could 
extort from them nothing except the acknowledge- 
ment of an excessive and depraved superstition; and 
therefore, desisting from further investigation, deter- 
mined to consult you ; for the number of culprits is so 
great as to call for the most serious deliberation. In- 
formations are pouring in against multitudes of every 
age, of all orders, and of both sexes ; and more will be 



88 HISTORY OF THE CHURCH. A. d. 64-303. 

impeached; for the contagion of this superstition hath 
spread, not only through cities, but villages also, and 
even reaches the farmhouses. I am of opinion never- 
theless that it may be checked, and the success of my 
endeavors hitherto forbids despondency ; for the tem- 
ples once almost desolate, begin to be again frequented ; 
the sacred solemnities which had for some time been 
intermitted, are now attended afresh; and the sacrifi- 
cial victims, which once could scarcely find a pur- 
chaser, now obtain a brisk sale. Whence I infer, that 
many might be reclaimed were .the hope of pardon on 
their repentance, absolutely confirmed." 

To this letter Trajan sent the following reply. 
"My dear Pliny: 

You have done perfectly right in managing as you 
have the matters which relate to the impeachment of 
the Christians. No one general rule can be laid down 
which will, apply to all cases. These people are not to 
be hunted up by informers; but if accused and con- 
victed, let them be executed; yet with this restriction, 
that if they renounce the profession of Christianity 
and give proof of it by offering supplication to our 
gods, however suspicious their past conduct may have 
been, they shall be pardoned on their repentance. 
But anonymous accusations shall never be attended to, 
since it would be establishing a precedent of the worst 
kind, and altogether inconsistent with the maxims of 
my government." 

Trajan died in the year 117 and was succeeded by 
Adrian. During the reign of Adrian the church had 
peace and prosperity. The successor of Adrian was 
Antoninus Pius, a senator, who ascended the throne 



Cfl. vii. PAGAN PERSECUTIONS. 89 

A. D. 138. He was distinguished for his love of peace, 
and his justice and clemency. Without embracing 
the gospel, he so far approved of Christianity, as de- 
cidedly to discountenance the persecution of its pro- 
fessors. Accordingly during the three and twenty 
years of his reign, it seems reasonable to conclude 
that Christians were permitted to worship God in 
peace. 

The fourth persecution. Antoninus Pius adopted 
for his successor his son-in-law, Marcus Aurelius Anto- 
ninus, who ascended the throne in A. D. 161. He was 
a prince of a very different character, and severely the 
church found it so. During his time the fourth per- 
secution took place, during which the Christians were 
banished from their houses, forbidden to show their 
heads, reproached, beaten, hurried from place to 
place, plundered imprisoned, and stoned. The mar- 
tyrdoms of Justin, of Polycarp, of which we have 
already given an account, and of the confessors of 
Lyons and Vienne stand as an indelible stain upon his 
character. Justin and six others, companions in trib- 
ulation, were brought before the magistrate, and urged 
to renounce their profession, and sacrifice to the gods; 
but standing fast in their attachment to the Crucified 
One, sentence was given that they - should be first 
scourged, and then beheaded, according 1o the laws. 

Lyons and Vienne, two cities of Gaul, or France, 
afford a proof, not only uf the wide spread of the gos- 
pel, but also of the opposition it met with, under the 
government of Marcus Aurelius. The ;persecution 
commenced by the furious attack of the populace. 
Christians did not dare to appear in any public place, 



90 HISTORY OF THE CHURCH, k. d. 64-303. 

such as the markets, the baths, nor scarcely in the 
streets, much less could they assemble for worship 
without the greatest danger. They were not safe in 
their own houses. They were plundered, dragged on 
the ground, stoned, beaten, and accused to the magis- 
trate of the most abominable crimes. All the tender 
ties of relationship were dissolved ; the father delivered 
up the son to death, and the son the father. In order 
to compel them to give up their profession, the mc st 
cruel tortures were inflicted. The inhuman ruler com- 
manded them to be scourged with whips, to be 
scorched by applying heated brazen plates to the most 
tender parts of their body. To prepare them for a 
renewal of such barbarous treatment, they were re- 
manded to prison, and again brought forth, some to a 
repetition of similar cruelties, other^to die under the 
hands of their persecutors. Pothinu**, one of the pas- 
tors, upwards of ninety years of age, worn out with his 
labors, suffered many things and expired in prison. 
Various were the ways in which the martyrs were put 
to death: some were thrown to beasts, others roasted 
in an iron chair, and many were beheaded. 

The sufferings of a female, and a youth of fifteen 
deserve particular notice. The good woman was sus- 
pended by a rope within reach of the beasts; but the 
beasts failing to attack her she was taken down and 
cast into prison. On the last day of exposing the 
Christians, Blandina, which was her name, was brought 
forth again, attended by the youth, whose name was 
Ponticus. They were ordered to acknowledge the 
heathen deities, and refusing to do so the multitude 
had no compassion for either of them, and they were 




HORRIBLE CRUELTIES INFLICTED OK THE PRIMITIVE CHRISTIANS. 



92 HISTORY OF THE CHURCH, a. d. 64-303. 

put to extreme tortures. The youth expired first. 
Blandina having endured stripes, the teeth of the 
beasts, and the iron chair, was inclosed in a net, and 
thrown to a wild bull: after having been tossed some 
time, to the gratification of the base mob, she breathed 
out her soul, and was numbered with the noble army 
of martyrs. 

Marcus Aurelius Antoninus was called (A. D. 180) 
to stand before the divine tribunal. During the reign 
of Commodus and Pertinax, which was together thir- 
teen years, the church throughout the world enjoyed a 
large degree of external peace, and greatly increased 
in numbers. 

The fifth persecution. On the death of Pertinax, 
Septimius Severus took the sovereign rule in A. D. 193. 
In the tenth year of his reign (A. D. 202) the fifth per- 
secution commenced. In this persecution happened 
the martyrdom of Perpetua and Felicitas, and their 
companions. Perpetua had an infant at the breast, 
and Felicitas was just delivered, at the time of their 
being put to death. These two beautiful and amiable 
young married women, mothers of infant children, 
after suffering much in prison, were exposed before 
an insulting multitude to a wild cow, who mangled 
their bodies in a most horrid manner; after which 
they were carried to a conspicuous place, and put to 
death by the sword. The persecution under Severus 
was general. It extended to Africa, Asia, and the 
province of Gaul. Lyons again became the seat of the 
most dreadful ravages. Irenseus, the pastor of the 
church at that place, had escaped death during the 
former persecutions; but in this he obtained the crown 



ch. m PAGAN PERSECUTIONS. 93 

of martyrdom. At this trying season, some of the 
churches purchased a casual and uncertain peace, by 
paying money to the magistrates and their informers. 
After a reign of eighteen years Severus died, in A. D. 
211. The chronology of the Eoman rulers that held 
the throne between the periods of persecution will be 
omitted. 

The sixth persecution. In the year 235 the virtuous 
Alexander and his amiable mother were put to death, 
during a conspiracy raised by Maximinus, the son of a 
herdsman of Thrace ; who, by means of the array, was 
made emperor. During his reign the sixth persecution 
occurred ; which, however, fortunately for the church, 
was limited to three years. The principal persons who 
perished under his reign were Pontianus, bishop of 
Eome; Anteros, a Grecian, his successor, who gave 
offense to the government by collecting the acts of the 
martyrs, Pammachius and Quiritus (Eoman senators) 
with all their families, and many other Christians. 
During this persecution raised by Maximinus, number- 
less Christians were slain without trial, and buried 
indiscriminately in heaps, sometimes fifty or sixty be- 
ing cast into a pit together, without the least decency. 

Prom the death of . Maximinus (A. D. 238) to the 
reign of Decius (A. D. 249) the church enjoyed con- 
siderable repose; and the gospel made extensive prog- 
ress. During this interval, reigned Pupienns, Bal- 
binus, Gordianus, and Philip, the last of whom was the 
first Eoman emperor who professed Christianity. 
Following Philip came Decius, whose reign is distin- 
guished for the next great persecution. 

The seventh persecution raged with great violence 



94 HISTORY OF THE CHURCH. A. d. 64-303. 

throughout the empire, for the space of thirty months, 
when Decius was succeeded by Gallus. This persecu- 
tion was the most dreadful ever known. The Chris- 
tians in all places were driven from their homes, 
stripped of their estates, tormented with racks, stoned, 
scorched with lighted torches, burnt with red-hot 
irons, torn with sharp hooks, laid naked upon live 
coals, intermingled with glass, cast into prison, 
scourged, and beheaded. This persecution was occa- 
sioned partly by the hatred he bore to his predecessor 
Philip, who was deemed a Christian, and partly to his 
jealousy concerning the amazing increase of Chris- 
tianity; for the heathen temples began to be forsaken, 
and Christians thronged to their places of worship. 
These reasons stimulated Decius to attempt the very 
extirpation of the name Christian. 

Milner, speaking of the state of the church at this 
time, says, "It deserves to be remarked, that the first 
grand and general declension, after the primary effu- 
sion of the Divine Spirit, should be fixed about the 
middle of this century." Ambition, pride, and luxury 
are the usual result of a season of worldly ease and 
prosperity. The pastors neglected their charges for 
worldly preferment, and even embarked in schemes of 
mercantile speculation. From the foregoing account 
it might be inferred, as was the melancholy fact, that 
the persecution under Decius was distinguished beyond 
all that preceded it, for the number of apostates from 
the faith. Until this time, few instances are on 
record of the apostatizing of any from the faith, even 
in the severest persecutions by which the church had 
been afflicted; but now vast numbers, in many parts 



oh. vii. PAGAN PERSECUTIONS. 95 

of the empire, lapsed into idolatry. At Rome, even 
before any were accused as Christians, many ran to 
the forum and sacrificed to the gods, as they were 
ordered; and the crowds of apostates were so great 
that the magistrates wished to delay numbers of them 
till the next day; but they were importuned by the 
wretched suppliants to be allowed to prove themselves 
heathen that very night. 

Notwithstanding the numberless apostates of these 
times, whose course was deeply wounding to the cause 
of Christianity; there were those who rendered them- 
selves illustrious by their steady adherence to the faith, 
even amid the pains of martyrdom. During this per- 
secution was laid the foundation of monkery, by one 
Paul, of Egypt; who to avoid the persecution, retired 
to the deserts of Thebais, where, acquiring a love for 
solitude, he continued from the age of twenty-three 
the remainder of his life, which was protracted to the 
unusual length of one hundred thirteen years. From 
this example of seclusion sprang, in the course of a 
few years, swarms of monks and hermits, a class of 
men not only useless but burdensome, offensive, and 
disgraceful to Christianity. 

In the year 251, Decius being slain, Gallus suc- 
ceeded him. After allowing the church a short calm, 
he began to disturb its peace, though not to the ex- 
tent of his predecessor. The persecution, however, was 
severe; and was borne by the Christians with more for- 
titude than it had been in the time of Decius. After 
a miserable reign of eighteen months, Gallus was slain, 
and was succeeded by Valerian. 

The eighth persecution, On the ascension of Vale- 



96 HISTORY OF THE CHURCH. A. d. 64-303. 

rian (A. D. 253) the church enjoyed a state of peace 
and refreshment for nearly four years; the emperor 
appearing, in respect to Christians, as a friend and 
protector; but at the expiration of this period, his con- 
duct was suddenly changed, by means of the influence 
of his favorite, the hostile Macrianus, and a deadly 
persecution was commenced, which continued for the 
space of three years. This was called the eighth per- 
secution. It began in the month of April, A. D. 257. 
Both men and women suffered death, some by scourg- 
ing, some by the sword, and some by fire. The first 
person of official distinction who suffered martyrdom 
under his orders was Sextus, the bishop of Eome. On 
his way to execution he was followed by Laurentius, 
his chief deacon; who, weeping, said, i 'Whither goest 
thou, father, without thy son?" To which Sextus 
replied, "You shall follow me in three days." This 
prophecy was fulfilled. After the death of the bishop, 
this noble deacon was brought before the magistrate, 
and condemned to death, which was carried out by 
broiling him on a bed of iron. At Utica a most terri- 
ble tragedy was exhibited : 300 Christians were, by the 
orders of the proconsul, placed round a burning lime- 
kiln. A pan of coals and incense being prepared, they 
were commanded either to sacrifice to Jupiter, or to be 
thrown into the kiln. Unanimously refusing, they 
bravely jumped into the pit, and were immediately 
suffocated. 

The ninth persecution, under Aurelian, in 274, was 
inconsiderable compared with the others before men- 
tioned. 

The tenth persecution began in the nineteenth year 




PRIMITIVE MARTYRDOMS. 



88 HISTORY OF THE CHURCH. A. d. 64-303. 

of Diocletian, A. D. 303. In this dreadful persecu- 
tion, which lasted ten years, houses filled with Chris- 
tians were set on fire, and whole droves were tied 
together with ropes and thrown into the sea. It is 
related that 17,000 were slain in one month's time; 
and that during the continuance of this persecution, 
in the province of Egypt alone, no less than 144,000 
Christians died by the violence of their persecutors; 
besides 700,000 that died through the fatigues of ban- 
ishment, or the public works to which they were con- 
demned. 

Soon after this persecution abated in the middle 
parts of the empire, as well as in the west, and Provi- 
dence at length began to manifest vengeance on the 
persecutors. Maximian endeavored to corrupt his 
daughter Fausta to murder Constantine her hus- 
band, which she discovered; and Constantine forced 
him to choose his own death, when he preferred 
the ignominious death of hanging, after being an em- 
peror nearly twenty years. Maximus was governor of 
Cilicia. He and Galerius were friends to Diocletian, 
and were his prompters in this great persecution. 
Galerius was also visited by an incurable and intolera- 
ble disease, which baffled all the skill of physicians 
and surgeons. He was eaten of worms while living. 
He suffered untold agony. He was in this languish- 
ing state a full year, and his conscience was awakened, 
at last, so that he was compelled to acknowledge the 
God of the Christians, and to promise that he would 
rebuild the church houses, and repair the mischief 
done to them. An edict in his last agonies, was pub- 
lished in his name, and the joint names of Constantine 



ch. vm. MIRACLES. 9S 

and Licinius, to permit the Christians to have the free 
use of religion, and to supplicate their God for his 
health and the good of the empire; on which many- 
prisoners in Xicomedia were liberated. 



CHAPTER VIII. 
MIEACLES. 



The power of working miracles is supposed by some 
to have been continued no longer than the apostles' 
days. Others think that it was continued long after. 
It seems pretty clear, however, that miracles univer- 
sally ceased before Chrysostom's time, A. D. 347. 
Eusebius gives no account of the manifestation of any 
of the gifts of the Spirit later than A. D. 265. As for 
what Augustine says (A. D. 596) of those wrought at 
the tombs of the martyrs, and some other places, in his 
time, the evidence is not always' so convincing as might 
be desired in facts of importance. As to the miracles 
of the Eoman Catholics, it is evident, as Doddridge 
observes, that many of them were ridiculous tales, 
according to their own historians ; others were per- 
formed without any credible witnesses, or in circum- 
stances where the performer had the greatest opportu- 
nity for juggling. There is no doubt that they were 
all frauds. Yet according to ancient historians, mira- 
cles certainly were performed by the true saints of God 
during the extent of the First Period, or Morning Age, 
of the church. I will give a few proofs from Eusebius's 
Ecclesiastical History. 

L.ofC. 



100 HISTORY OF THE CHURCH. A. d. 180-270. 

" These accounts are given by Irenaeus (A. D. 180) 
in those five books of his, to which he gives the title of 
Refutation and Overthrow of False Doctrine.' In the 
second book of the same work, he also shows that even 
down to his times, instances of divine and miraculous 
power were remaining in some churches. 'So far are 
they,' says he, 'from raising the dead, as the Lord 
raised, and as the apostles by means of prayer, for even 
among the brethern frequently in a case of necessity, 
when a whole church united in much fasting and 
prayer, the spirit returned to the ex-animated body, 
and the man was granted to the prayers of the saints. ' 
And again he says, after other observations: 'But if 
they say that our Lord also did these things only in 
appearance, we shall refer them back to the prophetic 
declaration, and shall show that all those things were 
strictly foretold, and were done by him, and that he 
alone is the Son of God. Wherefore, also, those that 
were truly his disciples, receiving grace from him, in 
his name performed these things for the benefit of the 
rest of men, as every one received the free gift from 
him. Some, indeed, most certainly and truly cast out 
demons, so that frequently those persons themselves 
that were cleansed from wicked spirits, believed and 
were received into the church. Others have the knowl- 
edge of things to come, as also visions and prophetic 
communications; others heal the sick by the imposition 
of hands, and restore them to health. And, moreover, 
as we said above, even the dead have been raised and 
continued with us many years. And why should we 
say more? It is impossible to tell the number of the 
gifts which the church throughout the world received 



ch. vui. MIRACLES. 101 

from God, and the deeds performed in the name of 
Jesus Christ, that was crucified under Pontius Pilate, 
and this too every day for the benefit of the heathen, 
without deceiving any, or exacting their money. For 
as she has received freely from God, she also freely 
ministers.' In another place the same author writes: 
'As we hear many of the brethren in the church who 
have prophetic gifts, and who speak in all tongues 
through the Spirit, and who also bring to light the 
secret things of men for their benefit, and who ex- 
pound the mysteries of God. ' These gifts of different 
kinds also continued with those that were worthy until 
the times mentioned." 

"Many miracles are attributed to Narcissus by his 
countrymen, as they received the tradition handed 
down from the brethren. Among these they relate a 
wonderful event like the following. About the great 
watch of the passover, they say, that whilst the dea- 
cons were keeping the vigils the oil failed them; upon 
which all the people being very much dejected, Narcis- 
sus, commanded the men that managed the lights to 
draw water from a neighboring well, and to bring it to 
him. They having done it as soon as said, Narcissus 
prayed over the water, and then commanded them in a 
firm faith in Christ, to pour it into the lamps. When 
they had also done this, contrary to all natural expec- 
tation, by an extraordinary and divine influence, the 
nature of the water was changed into the quality of 
oil, and by most of the brethren a small quantity was 
preserved from that time until our own, as a specimen 
of the wonder then performed. They relate also many 
other matters worthy of note respecting the life of this 



102 HISTORY OF THE CHURCH, a. d. 180-270. 

man." Eusebius gives another account of miracles 
about the year A. D. 265, which is the last we have 
any account of during the Morning Age of the church. 

REASONS FOR DIVISION INTO PERIODS. 

This chapter will be concluded by giving some scrip- 
tural and historical reasons why in this work church his- 
tory has been divided into four periods; i. e., (1) from 
Christ to A. D. 270, (2) from 270 to 1530, (3) from 
1530 to 1880, (4) from 1880 to the piesent time. 

Period I., or Morning Light Age of the church, was a 
period of light and purity. "Who is she that looketh 
forth as the morning, fair as the moon, clear as the 
sun, and terrible as an army with banners?" — Cant. 
6:10. During this period the church was equipped 
and endued with great power, and in all its glory man- 
ifested its great head Jesus Christ. It was in this 
period that the Holy Ghost was given to the church. 
"But ye shall receive power, after that the Holy Ghost 
is come upon you." "And when the day of Pentecost 
was fully come, they were all with one accord in one 
place. And suddenly there came a sound from heaven 
as of a rushing mighty wind, and it filled all the house 
where they were sitting. And there appeared unto 
them cloven tongues like as of fire, and it sat upon 
each of them. And they were all filled with the Holy 
Ghost, and began to speak with other tongues, as the 
Spirit gave them utterance." "And when they had 
prayed the place was shaken where they were assembled 
together; and they were all filled with the Holy Ghost, 
and they spake the word of God with boldness. And 
the multitude of them that believed were of one heart 
and of one soul: neither said any of them that aught 



ch. vtii. MIRACLES. 103 

of the things which he possessed was his own; but 
they had all things common. And with great power 
gave the apostles witness of the resurrection of the 
Lord Jesus: and great grace was upon them all." 
During this time miracles of many kinds were per- 
formed, and all the gifts of the Spirit were manifest. 

Now in order to show the duration of this period, 
we must find out when the church retrograded from 
this power and glory, which took place, according to 
many authors, from the middle to the close of the 
third century. During the whole of the third century, 
the work of God in purity and power had been declin- 
ing. From the accession of Gallienus, in A. D. 260, to 
302 (excepting the reign of Aurelian) the church was 
in a state of peace, as far as outward persecutions were 
concerned. But at no period since the days of the 
apostles, had there been so general a decay of vital 
godliness, as in this. During the pacific part of Dio- 
cletian's reign, the great first outpouring of the Spirit 
of God, which began on the day of Pentecost, appears 
to have nearly ceased. 

A principal cause of this sad declension may be 
found in the connection which was formed by the pro- 
fessors of religion with the philosophy of the times. 
Outward peace and secular advantage completed the 
corruption. Ministers and laity became jealous of 
one another, and ambition and covetousness became 
ascendant in the church. The worship of God was 
indeed generally observed; nominal Christians con- 
tinually increased; but the spirit which had but a 
few years before so nobly and zealously influenced a 
Cyprian, a Dionysius, a Gregory, and which so strong- 



104 HISTORY OF THE CHURCH, a. d. 180-270. 

ly resembled the spirit of apostolic times, was gone. 

Another great event which marks the close of this 
period is the division and decline of the Eoman empire 
We read that at this time almost half the inhabitants 
of the Eoman empire, and of several neighboring 
countries, professed the faith of Christ. And when 
endeavors were made to preserve the unity of belief, 
and of church discipline, it occasioned numberless dis- 
putes among those of different opinions, and led to the 
establishment of an ecclesiastical tyranny. The phase 
of things had taken a change in the church ; for in- 
stead of letting Christ be the head, and the bishops be 
ensamples to the flock, the bishops aspired to higher 
degrees of power and authority than they had formerly 
possessed. The bishops assumed in many places a 
princely authority, particularly those who had the 
greatest number of churches under their inspection, 
and who presided over the most opulent assemblies. 
They assumed the authority of a temporal magistrate. 
Sumptuous garments dazzled the eyes and minds of the 
multitude into an ignorant veneration for their as- 
sumed authority. The example of the bishops was 
imitated by the presbyters, who, neglecting the sacred 
duties of their station, abandoned themselves to the in- 
dolence and delicacy of an effeminate and luxurious 
life. The deacons beholding the presbyters deserting 
thus their functions, boldly usurped their rights and 
privileges; and the effects of a corrupt official body 
spread through every rank of the church. 

Heresies sprung up in different localities. About 
A. D. 270, Nepos, a bishop in Egypt, attempted to 
revive the heresy of Cerinthus, the most noted heretic 



ch. viii. MIRACLES. 105 

of the first century, who taught the church that there 
would be a certain millennium of sensual luxury on 
the earth. Nepos endeavored to establish this theory 
by the Eevelation of John. He caused a division in 
the church, and a great many who opposed his theory 
attempted to refute the whole book of Eevelation, and 
to set it aside. -About this time another awful heresy 
was brought about by one Paul of Samosata, who then 
was acting as bishop at Antioch. He prepared himself 
a tribunal and throne, not as a disciple of. Christ, but 
having, like the rulers of this world an exclusive seat 
or place where he decided cases as a magistrate. He 
attained to excessive wealth, by his iniquities and sac- 
rilege, and by those various means which he employed 
to extort from the brethren, depressing the injured, 
and promising to aid them for a reward. Eusebius 
relates many things concerning this man, which there 
is not space here to bring out in detail, but surely he 
began to fulfill the saying of Paul in 2 Thess. 2 :4. 
The Encyclopaedia Britannica says that the council at 
which this Paul of Samosata was excommunicated was 
held probably in the year 268, and that he continued in 
his office until the year 272, when the city was taken 
by the Emperor Aurelian, making it necessary for Pau^- 
to withdraw, and in church history he is not heard of 
afterwards. Milner, also, shows that the great faith 
and love of the gospel ceased about A. D. 270, and the 
great Apostasy began. From the foregoing facts and 
citations from ecclesiastical history, it will be seen that 
it is not presumption to locate the close of the first 
great period of the church's history at A. D. 270. 
Measuring from A. D. 270, the twelve hundred. sixty 



106 HISTORY OF THE CHURCH. A. d. 180-270. 

years ascribed in Daniel's vision to the reign of popery, 
reaches to A. D. 1530, the precise date of the first 
Protestant league, which marks the close of Period II. 
Tracing the church from this date for three hundred 
fifty years the end of the third period (A. D. 1880), 
is reached, which corresponds with the three and a 
half days, or centuries, of Rev. 11:7-9, and reaches 
to the exact time when the children of God began 
to declare themseves free from sect denominations, 
and really to enjoy and possess salvation outside all 
Protestant and Roman denominations. Further men- 
tion of this and the following period will be made in 
t>e proper places in the course of this history. 



THE DECLINE OF PAGANISM. 107 



PERIOD II. 



CHAPTER IX. 

THE DECAY OF VITAL GODLINESS, AND 
THE DECLINE OF PAGANISM. 

The church has waded through several general per- 
secutions, during which she never lost so much of her 
glory and spiritual power as in times of peace and pros- 
perity. Though she increased in numbers, wealth, 
and popularity, she decreased in piety, purity, meek- 
ness, and humility. As external opposition ceased, 
internal disorders ensued. Daring the past history of 
the church, she has been making her way through seas 
and fires, through clouds and storms. And so long as 
a profession of religion was attended with danger, so 
long as the dungeon, the rack, or the faggot were in 
prospect to the disciples of Jesus, their Jives and con- 
versation were pure and heavenly. The gospel was 
their only source of consolation, and they found it in 
every respect sufficient for all their wants. From this 
time a spirit of pride, of avarice, of ostentation, and 
of domination will be seen invading both the ministry 
and the laity; and there will be schisms generated, 
heretical doctrines promulgated, and a foundation laid 
for an awful debasement and declension of true religion, 
and for the exercise of that monstrous power which 
was afterwards assumed by the popes of Borne. Such 
was the spread and establishment of Christianity, that 
paganism saw its achievements with great jealousy and 



108 HISTORY OF THE CHURCH. A. d. 270-323. 

fear. The whole Eoman empire was filled with pro- 
fessors of Christianity, and some of their ministers 
were men of family and renown. A great crisis 
seemed evidently to be at hand; Christianity or Pagan- 
ism must triumph. It might be well here to define 
paganism. 

Paganism, the religious worship and discipline of 
pagans, or the adoration of idols and false gods ; that is, 
ascribing to things and persons, properties which are 
peculiar to God alone. The principal source of idol- 
atry seemed to be the extravagant veneration for crea- 
tures and beings from which benefits accrue to men. 
Idolatry had four privileges to boast of. 1. It was a 
venerable antiquity, more ancient than the Jewish re- 
ligion; and idolaters might have said to the Israelites, 
"Where was your religion before Moses and Abraham? 
Go, and inquire in Chaldea, and t there you will find 
that your fathers served other gods 2. It was wider 
spread than the Jewish religion. It was the reiigion 
of the greatest, the wisest, and the politest nations of 
the Chaldeans, Egyptians, and Phenicians — the 
parents of civil government, and of arts and sciences. 
3. It was more adapted to the bent which men have 
towards visible and sensible objects. Men want gods 
who shall go before them, and be among them. God, 
who is everywhere in power and nowhere in appear- 
ance, is hard to be [conceived. 4. It favored human 
passion; it required no morality; its religious ritual 
consisted of splendid ceremonies, reveling, dancing, 
nocturnal assemblies, impure and scandalous mys- 
teries, debauched priests and gods who were both 
slaves and patrons to all sorts of vices. Pagans are 



ch. ix, THE DECLINE OF PAGANISM. 109 

not acquainted with either the doctrines of the Old 
Testament or of the Christian dispensation. For 
many ages before Christ, the nations at large were des- 
titute of the true religion, and gave themselves up to 
the grossest ignorance, the most absurd idolatry, and 
the greatest 'crimes. Even the most learned men 
among the heathen were in general inconsistent, and 
complied with or promoted the vain customs they 
found among their countrymen. 

During the time of Christ and the apostles and the 
Morning Light Age of the church, the chief religion of 
the Roman empire was pagan. Most of the emperors 
until Constantine favored pagan worship. The death 
of Licinius occurred in 323, at which time Constantine 
succeeded to the whole Roman empire, which till now, 
had not been in subjection to one individual for many 
years. Constantine honored and helped to establish 
the cause of Christianity. But his fury was turned 
against paganism. By his order the pagan temples 
were demolished, or converted into places for Christian 
worship; the exercise of the old priesthood was forbid- 
den, and the idols destroyed ; large and costly struc- 
tures for Christian worship were raised; and those 
already erected were enlarged and beautified. The 
episcopacy was increased, and honored with great 
favors, and enriched with vast endowments. The 
ritual received many additions; the habiliments of the 
clergy were pompous; and the whole of the Christian 
service at once exhibited a scene of worldly grandeur 
and external parade. 

The conduct of Constantine towards the pagans also 
merits censure, notwithstanding that his power was 



110 HISTORY OF THE CHURCH, a. d. 270-323. 

exercised in favor of Christianity. Instead of leaving 
every one to obey the dictates of his conscience, he 
prohibited by law the worship of idols throughout the 
bounds of his empire. In this he obviously trans- 
cended the authority invested in him as a civil ruler — 
for if a civil magistrate may prohibit religious opinions, 
or punish the propagators of them, merely because in 
his view they are unscriptural, he has the same right 
to punish a professing Christian, whose sentiments, or 
practices, differ from his own, as he would have to 
punish a pagan, or a Mohammedan. If the magistrate 
may lawfully exercise a control over the human mind, 
in one instance, may he not in anv other; since, upon 
the supposition, his own judgment is the authorized 
standard of what is right and wrong, in matters of re- 
ligion? The truth is, the magistrate derives no author- 
ity, either from reason or from the word of God, to 
control the human mind in relation to its religious 
faith. Upon this principle Constantine and his bishops 
were no more justified in abolishing heathenism by the 
force of civil power, than Diocletian or GJ-alerius with 
the priests were justified in their attempt to break 
down and destroy Christianity. Well has it been 
observed: "Let the law of the land restrain vice and 
injustice of every .kind, as ruinous to the peace and 
order of society; for this is its proper province: but 
let it not tamper with religion by attempting to 
enforce its eKercise and duties." 



cm. x. DIVISIONS AND CONTROVERSIES. Ill 

CHAPTEK X. 

DIVISIONS AND CONTROVERSIES. 

As it was stated regarding the commencement of the 
Period, that "from this time . . . there will be 
schisms gendered, heretical doctrines promulgated, 
and a foundation laid for an awful debasement and 
declension of true religion, and for the exercise of that 
monstrous power which was afterwards assumed by 
the popes of Rome," a few of the leading controversies 
will now be given in their order. 

DONATISTS. 

A schism denominated Donatists from the leader 
Donatus, had their origin in the year 311, when in the 
room of Mensurius, who died in that year on his return 
to Rome, Caecilian was elected bishop of Carthage, and 
consecrated, without the concurrence of the Numidian 
bishops, by those of Africa alone, whom the people 
refused to acknowledge, and to whom they opposed 
Majorinus, who accordingly was ordained by Donatus 
bishop of Casae Nigrae. The Donatists maintained 
that the sanctity of their bishops gave to their com- 
munity alone a full right to be considered as the true 
church. Thus began a schism which continued three 
hundred years, and overspread the province of Africa. 
This controversy Constantine took fruitless 'pains to 
settle, both by councils and hearings; but finding the 
Donatists refractory, he was provoked to banish some, 
and to put others to death. The banished, however, 
were some time after recalled, and permitted to hold 
such opinions as they pleased. Under the successors 



112 HISTORY OF THE CHURCH. A. d. 311-360. 

of Constantine they experienced a verity of fortune for 
many years, until at length they dwindled away. 

ARIANS. 

Soon after the commencement of the Donatist con- 
troversy a controversy originated in the church at Alex- 
andria, well known by the name of the "Avian Contro- 
versy," which was managed with so much violence, as to 
involve the whole Christian world. Arius was a presby- 
ter of the church at Alexandria, about 315. He main- 
tained that the Son of God was totally and essentially 
distinct from the Father; that he was the first and 
noblest of those beings whom God had created — the 
instrument by whose subordinate separation he formed 
the universe; and therefore, inferior to the Father 
both in nature and dignity; also that the Holy Ghost 
was not God, but created by the power of the Son. 
The Arians owned that the Son was the Word; but 
denied that Word to have been eternal. They held 
that Christ had nothing of man in him but flesh, to 
which the Word was joined, which was the same as the 
soul in us. These sentiments of Arius spreading 
abroad were adopted by not a few, among whom were 
some who were distinguished not only for their learning 
and genius, but for their rank and station. 

Alexander, bishop at Alexandria in 320, being 
alarmed at the propagation of sentiments so unscrip- 
tural, remonstrated with Arius; and by conciliatory 
measures attempted to restore him to a more scriptural 
system. Finding his efforts vain, and that Arius was 
stil] spreading his doctrines abroad, he summoned a 
council consisting of near a hundred bishops, by which 
Arius and several of his partisans were deposed and 




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114 HISTORY OF THE CHURCH, a. d. 311-360 

excommunicated. These things threw the Christian 
world into a state of great confusion. Both parties 
were by far too much influenced by the spirit of pride, 
and many things, to the disgrace of both, were shame- 
fully practiced. 

These disputes avakened the most serious attention 
of Oonstantine. He wrote conciliatory letters both to 
Alexander and to Arms, in which he gave no opinion 
on the subject of debate, but urged mutual forbear- 
ance and forgiveness. In this interference he employed 
Hosius, bishop of Cordova, a man renowned for his 
faith and piety; but things were too obstinate to be 
thus settled. He finding all efforts to reconcile Alex- 
ander and Arius fruitless, issued letters to the bishops 
of the several provinces of the empire to assemble at 
Nice, in Bithynia. This was in A. D. 325, and became 
known in history as the 

Council of Nice. 

This council consisted of three hundred eighteen 
bishops and a vast body of presbyters. It is sup- 
posed that the number of ecclesiastics present was not 
less than six hundred. The council assembled in a 
large room, and having taken their places, they con- 
tinued standing until the emperor, who was clad in 
an exceedingly splendid dress, made his appearance. 
When at length all were seated, says 'Eusebius, the 
patriarch of Antioch rose, and addressing the emperor, 
gave thanks to God on his account — congratulated the 
church on its prosperous condition, brought about by 
his means, and particularly in the destruction of the 
idolatrous worship of paganism. To these congratula- 
tions of the patriarch, the emperor replied that he was 



ch. x. DIVISIONS AND CONTROVERSIES. 115 

happy at seeing them assembled on an occasion so glo- 
rious as that of amicably settling their difficulties, 
which, he said, had given him more concern than all 
his wars. He concluded by expressing an earnest wish 
that they would as soon as possible remove every cause 
of dissension, and lay the foundation of a lasting 
peace. On concluding his address, a scene occurred 
which presented to the emperor a most unpromising 
prospect. Instead of entering upon the discussion of 
the business for which they had been convened, the 
bishops began to complain to the emperor of each 
other, and to vindicate themselves. Constantine lis- 
tened to their mutual recriminations with great 
patience; and when, at his instance, their respective 
complaints were reduced to writing, he threw all the 
billets unopened into the fire; saying, that it did not 
belong to him to decide the differences of Christian 
bishops, and that the hearing of them must be deferred 
till the day of judgment. After this the council pro- 
ceeded in earnest to the business of their meeting. 
Their discussions lasted for several weeks, and finally 
their decisions were published. 

Before this council broke up, some few other matters 
were determined; such as would deserve no place here, 
were it not to show the sad defection of Christianity in 
the increase of superstition and human tradition. It 
was decreed that Easter should be kept at the same 
season, through all the church; that celibacy was a 
virtue; that new converts should not be introduced to 
orders; that a certain course of penitence should be 
enjoined on the lapsed; with other directions Jof a 
similar nature. 



116 HISTORY OF THE CHURCH, a. d. 311-360. 

The controversy was far from being settled by the 
decision of the Council of Nice. The doctrines of 
Arms had indeed been condemned, he himself ban- 
ished to Illyricum, his followers compelled to assent to 
the Mcene creed, and his writings proscribed ; yet his 
loctrines found adherents, and both he and his friends 
made vigorous efforts to regain their former rank and 
privileges. It seems proper to give an account of the 
creed alluded to above, as it is the first account of any- 
thing of the kind. Hosius of Cordova drew it up by 
order of the council. The following is the creed : 

"We believe in one God, the Father Almighty, maker of al*. 
things, visible and invisible; and the Lord, Jesus Christ, the Son o* 
God, the only begotten; begotten of the Father, that is of the sub- 
stance of the Father, God of God, Light of Light; true God of true 
God; begotton, not made; consubstantial with the Father, by whom 
all things were made, things in heaven, and things on earth; who 
for us men, and for our salvation, came down and was incarnate, 
and became man; suffered and rose again the third day, and ascend- 
ed into the heavens, and comes to judge the quick and the dead; 
and in the Holy Ghost. And the catholic and apostolic church 
doth anathemal ize those persons who say that there was a time when 
the Son of God was not; that he was not before he was born; that 
he was made of nothing, or of another substance of being; or that 
he is created or changeable, or convertible." 

Arius was recalled from banishment by Constantine 
in two or three years after the Council of Nice, and the 
laws that had been enacted against him were repealed. 
Notwithstanding this, Athanasius, then bishop of 
Alexandria, refused to admit him and his followers to 
communion. This so enraged them, that, by their 
interest at court, they succeeded in having that prelate 
deposed and banished; but the church of Alexandria 
still refused to admit Arius into their communion. 
The emperor sent for him to Constantinople, where, 
upon a fresh confession of his faith in terms less offen- 
sive, the emperor commanded him to be received into 



oh. x. Divisions and controversies. ill 

their communion ; but that very evening, it is said, 
Arius dropped dead as his friends were conducting him 
in triumph to the great church of Constantinople. 
The Arian party, however, found a protector in Con- 
stantius, who succeeded his father in the East. They 
underwent various revolutions and persecutions under 
succeeding emperors; till, at length, Theodosius the 
Great exerted every effort to suppress them. Their 
doctrine was carried in the fifth century into Africa 
under the Vandals; and into Asia under the Goths. 
Italy, Gaul, and Spain were also deeply infected with 
it; and towards the commencement of the sixth cen- 
tury it was triumphant in many parts of Asia, Africa. 
and Europe; but it sunk almost at once, when the 
Vandals were driven out of Africa, and the Goths out 
of Italy by the arms of Justinian. However, it revived 
again in Italy, under the protection of the Lombards, 
• L n the seventh century, and was not extinguished until 
about the end of the eighth. Arianism was again 
revived in the West by Servetus, in 1531, for which he 
suffered death. After this the doctrine got footing in 
Geneva, and in Poland; but at length degenerated in 
a great measure -into Socinianism. Erasmus, it is 
thought, aimed at reviving it, in his commentaries on 
the New Testament; and the learned Grotius seems to 
lean that way. Mr. AYhiston was one of the first 
divines whc revived this controversy in the eighteenth 
century. Dr. Clarke also advocated it, while Dr. 
Waterland was one who strongly opposed Arianism. 

Those who hold the doctrine usually called Low 
Arianism, say that Christ pre-existed; but not as the 
eternal Logos of the Father, or as the being by whom 



118 HISTORY OF THE CBURCB. a. d. 311-360. 

he made the worlds, and had intercourse with the 
patriarchs, or as having any certain rank or employ- 
ment whatever in the divine dispensation. In modern 
times the term Avian is indiscriminately applied to 
those who consider Jesus simply subordinate to the 
Father. Some of them believe Christ to have been the 
creator of the world; but they all maintain that he 
existed previously to his incarnation, though in his 
pre-existent state they assign him different degrees of 
dignity. Hence the terms High and Low Arian. 

In the year 337 Oonstantine died, having received 
baptism, during his sickness, at the hands of his favor- 
ite bishop, Eusebius of Nicomedia. The state of the 
church at the death of Oonstantine was exceedingly 
low. It was distracted with baneful divisions; and a 
general struggle for power and wealth seemed to pre- 
dominate. Oonstantine, though a much better man 
than his predecessors, was yet but a man of the world ; 
and from all that we can gather, Eusebius did not 
possess enough of the genuine spirit of Christianity to 
correct him, and teach him the real meekness of Jesus. 
Prelatical pride had been rising very high for a century 
before this. The pastors had forgotten their Master's 
instruction: " Be ye not called Eabbi; for . . . all ye 
are brethren." Lord, Bishop, and Archbishop, and all 
the spirit of such distinctions, had been long enough 
upon the advance to congratulate such an emperor as 
Oonstantine. The materials for an hierarchy having 
been prepared, it was no difficult thing for a set of 
worldly-minded bishops, countenanced by a prince, to 
put them together. Under all these circumstances, 
really true religion was not likely to be bettered by such 



oh. x. DIVISIONS AND CONTROVERSIES. Il9 

a reverse in external affairs, and so the event proved. 
The ancient contest which was for the faith once deliv- 
ered to the saints, declined apace, and a strife for 
worldly honor, fleshly gratification, and spiritual 
dominion, was substituted in its stead. 

Eusebius of Nicomedia, patriarch of Constantinople, 
was born toward the end of the third century. He 
was first tutor to the emperor Julian; then bishop 
of Berytus, in Syria; and afterwards of Nicomedia. 
He was at the head of the Arian party. Under the 
emperor Constantine, he became Patriarch of Constan- 
tinople. He died in the year 342, after having in the 
previous year held an assembly of the church for the 
establishment of Arianism at Antioch. 

Eusebius of CcBsarea, the " Father of Ecclesiastical 
History, ' ' was born in Pal estine about 264. He took the 
surname of Pamphili from his friend Pamphilus, 
Bishop of Caesarea. He went to Tyre, and afterwards 
to Egypt, where he himself was thrown into prison on 
account of his religion. In 315 he succeeded Agapius 
as Bishop of Csesarea, took a prominent part at the 
Council of Xice, and died about 340. He was the head 
of the semi-Arian, or moderate, party in the Council of 
Xice. That party was averse to discussing the nature 
of the Trinity, and would have preferred the simplicity 
of scripture language in speaking about the Godhead 
to the metaphysical distinctions of either side. 

Eusebius of Emisa was born at Edessa, studied at 
Alexandria, and was a pupil of Eusebius Pamphili, and 
the friend of Eusebius of Xicomedia. Averse to all 
theological controversies, he declined the bishopric of 
Alexandria. He was afterwards, however, appointed 
bishop of Emisa. He died at Antioch in 360. 






120 HISTORY OF THE CHURCH, a. d. 360-600. 

CHAPTEE XI. 
HEEMITISM THE EOOT OF MONKEEY. 

Hermit, a person who retires into solitude for the 
purpose of devotion. Who were the first hermits can 
not easily be known. The origin of hermits seems to 
have been this. The persecutions that attended the first 
ages of the gospel forced some Christians to retire from 
the world, and live in deserts and Jplaces most private 
and unfrequented, in hopes of finding peace and com- 
fort, which was denied them in public life ; and this 
being the case of some very extraordinary persons, 
their example gave such reputation to retirement that 
the practice continued when the reason of its com- 
mencement ceased. 

Antony, who died in the year 356, may be considered 
the father of monastic life. He was an illiterate youth 
of Alexandria. Happening one day to enter a meet- 
ing of the church, he heird the words of Jesus to the 
young ruler: "Sell all that thou hast and give to the 
poor." Considering this as a special call to him, 
he distributed his property, deserted his family and 
friends, and took up his residence among the tombs, 
and in a ruined tower. Here, having practiced self- 
denial for some time, he advanced three days' journey 
into the desert, eastward of the Nile, where, discover- 
ing a most lonely spot, he fixed his abode. His exam- 
ple and his lessons infected others, whose curiosity 
pursued him to the desert, and before he closed his 
life, which was prolonged to the term of one hundred 
five years, he beheld vast numbers imitating the exam- 



cs. xi. HERMITISM THE ROOT OF MONKERY. 121 

pie which he had set them. Influenced by the example 
of Antony, a Syrian youth whose name was Hilarion, 
fixed his dreary abode on a sandy beach about seven 
miles from Gaza. The austere penance in which he 
persisted for forty-eight years diffused a similar enthu- 
siasm; and innumerable monasteries were soon dis- 
tributed over all Palestine. From this time monkery 
increased very rapidly, and was no less universal than 
Christianity. Nor was this kind of life confined to 
males. Females began about the same time to retire 
from the world, and to dedicate themselves to solitude 
and devotion. Nunneries were erected, and such as 
entered them were henceforth secluded from all worldly 
intercourse. They were neither allowed to go abroad, 
nor was any one permitted to see them. Here, they 
served themselves, and made their own clothes, which 
were white and plain woolen. 

One of the most renowned examples of monkish 
penance upon record is that of St. Simeon, a Syrian 
monk, who lived about the middle of the fifth century, 
and who is thought to have outstripped all who pre- 
ceded him. He is said to have lived thirty-six years 
on a pillar erected on the top of a mountain in Syria, 
whence he got the name of "Simeon the Stylite. " From 
this pillar, it is said, he never descended, unless to 
take possession of another, which he did four times, 
having in all occupied five of them. He spent the day 
till three in the afternoon, in meditation and praver; 
from that time till sunset he harangued the people, 
who flocked to him from all countries. Females were 
not permitted to approach him — not even his own 
mother, who is said, through grief and mortification in 



122 HISTORY OF THE CHURCH, a. d. 360-600. 

being refused admittance, to have died the third day- 
after her arrival. Many other similar instances of 
extravagance and superstition in those times abounded. 
It is a sad fact that eminent men in the church at 
that time, and on down for several hundred years ex- 
tolled these superstitions. Even Athanasius en- 
couraged the institution of monkery. Basil terms 
monkery "an angelical institution; a blessed and 
evangelical life, leading to the mansions of the Lord." 
Jerome declares "the societies of monks and nuns to 
be the very flower and most precious stone, among all 
the ornaments of the church." Others were equally 
eloquent in extolling the perfection of monkery, and 
commending the practice. The consequence of these 
praises on the part of men so prominent was, as might 
be expected, a most rapid increase of both monasteries 
and monks. Even nobles, and dukes, and princes not 
only devoted immense treasures in founding and in- 
creasing these establishments, but descended from 
their elevated stations and immured themselves in 
these convents for the purpose of communion with God. 
Thousands who still continued to live in the world, 
consecrated their wealth to purchase the prayers of 
these devoted saints; and even tyrants and worn-out 
debauchees considered themselves secure of eternal 
glory, by devoting their fortunes to some "monastic 
institution. The real history of these establishments, 
however, would disclose little in favor of religion. 
There were doubtless many who ripened within their 
walls for heavenly glory ; but there *is reason to fear 
that the majority under the mask of superior piety led 
lives of luxury, licentiousness, and debauchery. 






CU. xi. MERMITISM THE ROOT OF MONKERY. 123 

Almost from its origin monastic life has existed 
under different classes, or orders. It was first divided 
into two distinct orders, of which one received the 
name of Cenobites; the other, that of Eremites. The 
former lived together in a fixed habitation, and made 
up one large community under a chief, whom they 
called father or abbot, which signifies the same thing 
in the Egyptian language. The latter drew out a 
wretched life in perfect solitude, and were scattered 
here and there in caves, in deserts, in the cavities of 
rocks, sheltered from the wild beasts only by the cover 
of a miserable cottage, in which each lived separated 
from the rest of mankind. The Anchorites were yet 
more excessive in the austerity of their manner of 
living than the Eremites. They frequented the wildest 
deserts without either tents or cottages; nourished 
themselves with the roots and herbs which grew spon- 
taneously out of the uncultivated ground; wandered 
about without having any fixed abode, reposing 
wherever the approach of night happened to find 
them ; and all this that they might avoid the view and 
the society of mortals. Another order of monks 
were those wandering fanatics, or rather impostors, 
whom the Egyptians called Sarabaites, who instead of 
procuring a living by honest industry traveled through 
various cities and provinces and gained a maintenance 
by fictitious miracles, selling relics to the multitude, 
and other frauds of a like nature. Many of the 
Cenobites were chargeable with vicious and scandalous 
practices. This order was not, however, so generally 
corrupt as that of the Sarabaites, who were for the 
most part profligates of the most abandoned kind.. As 



124 HISTORY OF THE CHURCH. A. d. 360-600* 

to the Eremites, they seemed to have deserved no other 
reproach than that of a delirious and extravagant 
fanaticism. All these different orders were at first 
composed of the laity, and were subject to the juris- 
diction and the inspection of the bishops. But in 
course of time many of them were adopted among the 
clergy, even by the command of the emperors ; and 
the fame of monastic piety and sanctity became so 
general that bishops were frequently chosen out of 
that fanatical order. 

During this time two monstrous errors were almost 
universally adopted, and became a source of innumer- 
able calamities and mischiefs in the succeeding ages. 
Of these maxims one was, That it was an act of virtue 
to deceive and lie, when by such means the interests of 
the church might be promoted; and the second, 
equally horrible, though in another point of view, was, 
That errors in religion, when maintained and adhered 
to after proper admonition, were punishable with civil 
penalties and corporal tortures. Of these erroneous 
maxims the former was now of a long standing ; it had 
been adopted for some ages past, and had produced an 
incredible number of ridiculous fables, fictitious prodi- 
gies, and pious frauds, to the unspeakable detriment of 
that glorious cause in which they were employed. And.. 
it must be frankly confessed that the greatest men, and 
most eminent saints of that time were more or less 
tainted with the infection of this corrupt principle, as 
will appear evidently to such as look with an attentive 
eye into their writings and their actions. The other 
maxim, relating to the justice and expediency of pun- 
ishing error, was introduced in those serene and peace- 



ch. xi. HERMITISM THE ROOT OF MONKERY. 125 

ful times which the accession of Oonstantine to the 
imperial throne procured to the church. It was from 
that period approved by many, enforced by several 
examples during the contests that arose with the Pris- 
cillianists and Donatists, confirmed and established by 
the authority of Augustine, and thus transmitted to 
the following ages, as will be seen further on in this 
history. Step by step things grew darker and darker, 
and religion in its established form was at this time 
but little removed from the superstitions and idolatry 
of the ancient heathen. There were indeed some good 
persons — some who maintained the true principles of 
faith — but the mass of professors, and even of the 
ministry, had shamefully drifted from the true spirit of 
the gospel. 

FALL OF THE ROMAX EMPIRE. 

About the year 395 important changes began to take 
place in the Eoman Empire, which was one cause of 
the decline and change brought upon the church at 
that time. These changes were caused by numerous 
barbarous tribes inhabiting the north of Europe, 
who, attacking the Eoman Empire, in a course of 
years reduced it to a state of complete subjection, 
and divided its various provinces into several dis- 
tinct governments and kingdoms. These tribes con- 
sisted of the Goths, Huns, Franks, Alans, Suevi, 
Vandals, and various others. They were extremely 
barbarous and illiterate, at the same time powerful and 
warlike. The incursions of these tribes into the em- 
pire was at a time when it was least able to make 
effectual resistance. Both Honorius and Arcadius 
'were weak princes. The Roman character was greatly 



126 HISTORY OF THE CHURCH, a. d. 360-600. 

sunk. Their lofty and daring spirit was gone. Their 
empire had for years groaned under its unwieldy 
bulk; and only by the most vigorous efforts had it 
been kept from crumbling to ruins. With Theodosius 
expired the last of the successors of Augustus and 
Oonstantine, who appeared in the field of battle at the 
head of their armies, and whose authority was acknowl- 
edged throughout the empire. Such being the case 
and state of things, it is not strange that the northern 
tribes should have seized the opportunity to invade 
the empire, nor that their efforts at subjugation should 
have been crowned with success. Still less singular is 
it that the church of God should have suffered in a 
corresponding degree. 

In the year 410 the imperial city of Eome was be- 
sieged and taken by Alaric, king of the Goths, who 
delivered it over to the licentious fury of his army. 
A scene of horror ensued which is" scarcely paralleled 
in the history of war. The plunder of the city was 
accomplished in six days; the streets were deluged 
with the blood of murdered citizens, and some of the 
noblest edifices were razed to their" foundation. Thus 
this proud city, which had subdued a great part of the 
world — which, during a period of 619 years, had never 
been molested by the presence of a foreign enemy- — 
was itself called to surrender to the arms of a rude and 
revengeful Goth ; who was well entitled the Destroyer 
of Nations, and the Scourge of God. From this period 
the barbarians continued their ravages until 476, which 
is commonly assigned as making the total extinction of 
the western part of the Eoman empire. Of the tribes 
that had been accessory to this result, the Visigoths 






ch. xi. HERMITISM THE ROOT OF MONKERY. 127 

took possession of Spain; the Franks, of Gaul; the 
Saxons, 'of England; the Huns, of Pannonia; the 
Ostrogoths, of Italy and adjacent provinces. These 
conquests effected an almost entire change in the state 
of Europe. New governments, laws, and languages; 
new manners, "customs, and dresses; new names and 
countries prevailed. Although the new conquerors 
were barbarous, they generally, though at different 
times, conformed themselves to the religious belief of 
the nations among whom they settled. Many of them 
were converted to Christianity. It is said of one Olovis, 
king of the Franks in Gaul, that he and three thou- 
sand of his soldiers were converted to Christianity, and 
were baptized at Eheims. He himself was no honor 
to the church, but there was something remarkable 
about his conversion which deserves note, and which 
no doubt resulted in much good. The Franks (after- 
wards French) were a German nation, who dwelt 
about the lower Ehine. Having passed this river, 
they entered into Gaul, under the conduct of Phara- 
mond, their first king, about the year 420. Clodio, 
Merovaeus, Childeric, and ^Clovis reigned in succes- 
sion after him. Like the rest of the barbarous na- 
tions who desolated the lower empire, they still ad- 
vanced slowly in conquest, and Clovis entirely ruined 
the Eoman empire in Gaul. But he had to con- 
tend with other barbarous invaders, all of whom, 
however, he subdued at length, and by much carnage 
and violence he became the founder of the French 
monarchy. Wicked as he was, he became a useful 
instrument in the hand of God in causing many 
others to accept the gospel of Christ, He married 



128 HISTORY OF THE CHURCH, a. d. 360-600. 

a woman, a niece of Gondeband, king of the Bur- 
gundians; she was zealous for the doctrine of Christ. 
Could her private history be known, it would prob- 
ably be instructive and edifying; for what but zeal 
for God could have induced a royal lady brought up 
among heretics, and given in marriage to a power- 
ful pagan, to persevere alone so firmly in the apostolic 
faith. She faithfully exhorted and entreated her hus- 
band to embrace the doctrine of Christ. Clovis heard 
her with patience, but remained inflexible. It pleased 
God at length to give him a striking lesson from which 
he ought to have learned the true art of happiness. 
Fighting with the Alemanni he was upon the point of 
being defeated. While in this great time of need he 
lifted up his eyes to heaven with tears, and said, "0 
Jesus Christ, whom Clotilda [his wife] affirms to be 
the Son of the living God, I implore thy aid. If thou 
givest me victory, I will believe on thee; for I have 
called upon my own gods in vain." While he was yet 
praying his enemies turned their backs and submitted 
to him. He was as good as his word. 

The year 432 was distinguished by the introduction 
of Christianity into Ireland by Patrick, who on ac- 
count of his labors in that country has been deservedly 
entitled the apostle of the Irish. 

Under the auspices of Gregory the Great, the Eoman 
pontiff, Christianity was introduced into England, in 
the year 597, at which time Augustine, with forty 
monks was sent into that country and began the con- 
version of the people. 



oh. xii. SUPREMACY OF THE ROMAN PONTIFF. 129 

CHAPTER XII. 

ESTABLISHMENT OF THE SUPREMACY 
OE THE ROMAN PONTIFF. 

To trace the nominal church through the sixth cen- 
tury would be hard to do. But as some few monu- 
ments of the pure religion of Jesus are found even 
at this time, a brief outline of the corrupt system 
must for the sake of connection be continued. This 
work having been designed to be only an abridged 
history, only those persons and subjects of most impor- 
tance will be discussed in detail. 

Fulgentius adorned the beginning, and G-regory the 
close of this century, which produced no other authors 
of equal merit. It seems that the greatest work accom- 
plished during this century was the establishment of 
the religion of Jesus in England, which was accom- 
plished through the supervision of Gregory. This 
great prelate, worn out at length with labors and dis- 
eases, died in the year 604, after he had enjoyed, or 
rather endured, his bishopric thirteen years and six 
months. The labors of Columba, an Irish monk, 
were attended with success among the Picts and Scots, 
many of whom embraced the gospel. In Germany the 
Bohemians, Thuringians, and Boii are said to have 
abandoned in this century their ancient superstitions, 
and to have received the light of divine truth: but this 
assertion appears extremely doubtful to many; for 
when the accounts of their conversion, and their lives 
and writings are carefully examined, it is evident that 
in this and succeeding ages they retained a great part 



130 _" """ HISTORY OF THE CHURCH, a. d. 500-600. 

of their former impiety, superstition, and licentious- 
ness, and that they were attached to Christ only hy a 
mere outward and nominal profession. A vast multi- 
tude of Jews, converted "to Christianity in several 
places, were added to the church during the course of 
this century. Many of that race, particularly the in- 
habitants of Borium in Libya, were brought over to 
the truth by the persuasion and influence of the em- 
peror Justinian. In the West the zeal and authority 
of the Gallic and Spanish monarchs, the efforts of 
Gregory the Great, and the labors of Avitus, bishop of 
Vienne, engaged numbers to receive the gospel. 

It must, however, be acknowledged that of these 
conversions the greater part arose from the liberalities 
of Christian princes, or the fear of punishment, rather 
than from the force of argument or the love of the 
truth. Compulsion seems to have *been the method 
mostly adopted to bring the people to Christ during 
this century, which was only the ripening of the fruit 
of the spirit of that man of sin that was to be more 
fully manifested in the coming centuries. Tyranny 
and superstition had grown gradually in this and the 
former centuries. From the very beginning of the 
Christian church, even in the days of Christ and his 
apostles, the reader can not but have marked the 
prevailing disposition of man to corrupt and carnalize 
that which the Savior revealed pure and spiritual. 
James and John were struggling for the right hand, 
and for the left in their Master's kingdom. Paul 
clearly points out the coming in of Antichrists, "with 
all power, and signs, and lying wonders." He says the 
"mystery of iniquity" was working in his day; but two 



ch. xii. SUPREMACY OF THE ROMAN PONTIFF. 131 

things then conspired to hinder its progress : the apos- 
tolic power and inspiration within, and the Roman 
power without. The first of these impediments doubt- 
less expired about the middle of the third century, but 
the force of imperial pagan persecution continued to 
maintain a restraint till the reign of Constantine, 
upon the accession of whom the church was raised 
above her enemies, and encouraged to assume those 
marks of worldly pride and po^er hereafter denomi- 
nated, and that justly, "the beast" — "that man 
of sin." 

Constantine instituted the order of patriarchs, and 
set them up in the chief cities; but these had not 
long possessed this mark of distinction before they 
began to quarrel among themselves who should be the 
greatest, or universal and chief. A variety of circum- 
stances had conspired to throw the weight of power 
into the scale of the Eoman see. This was seen 
with jealousy by the bishop of Constantinople, who 
thought himself entitled to the same dignity, his city 
being the seat of imperial authority. As early as 588 
John of Constantinople, called the Faster, assumed 
the title of Universal Bishop ; and the title was con- 
firmed by a council, at that time in session in that 
city. The successor of John assumed the same prond 
title. Gregory the Great, contemporaneous with the 
successor of John, took great umbrage at the boldness 
of the Bishop of Constantinople in assuming a title 
which, in point of precedence, belonged to the bishop of 
Eome, but which his conscience would not permit him 
to take. Gregory died in the year 604, as we have 
already stated, and was succeeded by Boniface III, 



i 



132 HISTORY OF THE CHURCH. A. d. 600-1300 

This latter prelate had no scruple in accepting the 
title. But he sought it of the emperor Phocas, with 
the privilege of transmitting it to his successors. The 
profligate emperor, to gratify the inordinate ambition 
of this court sycophant deprived the bishop of Con- 
stantinople of the title and conferred it upon Boniface; 
at the same time declaring the church of Rome to be the 
head of all other churches. 



CHAPTER XIII. 



UNIVERSAL SUPREMACY ACKNOWLEDGED. 

"" ■*--^ 

The supremacy of the Roman pontiff was acknowl- 
edged by Phocas, emperor of the East, in the year 602. 
From this time the papal power continued to acquire 
strength, and to extend its influence until as a sover- 
eign pontiff, the pope of Rome held an enviable rank 
among the potentates of the earth; and as a spiritual 
leader received the homage of nearly the whole world. 
From this time the popes exerted their power to pro- 
mote the idolatrous worship of images, saints' relics, 
and angels. In this barbarous age the religion of 
Christ lay expiring under a motley and enormous heap 
of superstitious inventions, and had neither the cour- 
age nor the force to raise her head or to display her 
primitive power and beauty. In the earlier periods of 
the church the Christian worship was confined to one 
Supreme G-od, and his Son Jesus Christ: but the pro- 
fessed Christians of this century multiplied the objects 



ch. he SUPREMACY ACKNOWLEDGED. 133 

of their devotion, and paid homage to the remains of 
the true cross, to the images of the saints, and to 
bones concerning whose real owners the information 
was extremely dubious. The primitive Christians in 
order to bring people to Christ set before them the 
Bible and its promises, Jesus and his love, heaven and 
its beauties, G-od and his mercies ; while the professors 
of this century talked of nothing else than a certain 
fire which effaced the stains of vice, and purified souls 
from their corruption. The former taught that Christ, 
by his sufferings and death, had made atonement for 
the sins of men; the latter seemed by their supersti- 
tious doctrine to exclude from the kingdom of heaven 
such as had not contributed by their offerings to aug- 
ment the riches of the clergy or the church. The 
former were only studious to_ attain a virtuous simplic- 
ity of life and manners, and employed their principal 
zeal and diligence in the culture of true and genuine 
piety, while the latter placed the whole of religion in 
external rites and bodily exercises. And in everything 
there was a wide difference between the apostolic wor- 
ship and the worship of this century. 

For the purpose of bringing the real state of affairs 
plainly before the reader, the author will here give in 
full as stated by C A. Goodrich the circumstances and 
means that were employed 'during the supremacy of 
the Roman pontiff to advance and strengthen the papal 
power. Three circumstances existed at this time, and 
continuing for several centuries contributed to the 
increase and establishing of ' the papal power. These 
were the ignorance, the superstition, and the corrup- 
tion of the world. 



134 HISTORY OF THE CHURCH, a.d.600-1300. 

1. Ignorance. The incursion of the northern bar- 
barians spread an intellectual famine throughout all 
Europe. The only men of learning were the monks, 
and they seldom left their cloisters; and the only 
books were manuscripts. Not only were the common 
people ignorant of the art of reading, but this igno- 
rance pertained extensively to the clergy. Many of the 
latter could scarcely spell out the Apostles' Creed; 
and even some of the bishops were unable to produce 
a sermon. 

2. Superstition. The universal reign of superstition 
contributed to the same results. The spiritual views 
of religion of primitive times, and the simplicity which 
had marked the order of ancient worship, were no 
more. In their room an unmeaning round of rites, 
ceremonies, and festivals was introduced; and in the 
observance of these the distinguishing doctrines of the 
gospel and the true religion of the heart, were effectu- 
ally lost sight of. The common people were taught to 
revere the clergy with idolatrous veneration. More 
reverence was paid to the image of the Virgin Mary 
than to the "Son of God; and greater virtue was attrib- 
uted to a finger or a bone of an apostle than to the 
sincerest prayer of faith. Upon this superstition the 
popes fastened; they increased it by every means in 
their power, and made it instrumental in extending 
their lordly power. 

3. Corruption. The universal corruption of the 
world accelerated the triumphs of the papal throne 
more than all other means. If purity of heart existed, 
it was confined to few, and in nations far from Eome. 
The influence of the Spirit was unheard of. Even a 




POPE ALEXANDER TREADING ON THE NECK OF 
FREDERICK, EMPEROR OF GERMANY. 



136 HISTORY OF THE CHURCH. a.d.600-1300v 

cold morality was scarcely inculcated. Holiness of 
heart, and the practice of the Christian virtues were 
seldom named. Vice and falsehood characterized the 
times. The worship of images, the possession of 
relics, the contribution of money to the treasuries of 
the Roman pontiff, were urged, as insuring a passport 
to heavenly felicity. 

Next to the favorable circumstances just mentioned, 
the means employed by the papal power itself to 
extend its influence areiworthy of note. 

1. Preference given to human composition over the 
Bible. The art of printing was yet for a long time 
unknown. Copies of the scriptures were few, and so 
valuable that a single copy was worth the price of a 
house. The ignorance of the common people was, 
therefore, in a measure unavoidable. The popes and 
clergy were willing that it should be so. Taking 
advantage of this ignorance, they imposed upon the 
people such opinions of the Fathers, and such decrees 
of councils, as suited their purpose, and stamped 
them with the authority of G-od. In this way the 
Bible was neglected; its voice was unheard; and upon 
the strength of human opinions and human decrees 
the papal power extended its ghostly authority. 

2. Efforts under, the patronage of the Roman pontiff 
to convert the heathen. Aware of the importance of 
first raising the standard of the cross under the 
aupsices of papal authority, the pope was ready to em- 
brace every opportunity to send forth missionaries 
attached to their cause. Hence many heathen nations 
were visited, and efforts made to spread the knowledge 
of Christianity; at the same time care was taken to 



ch. xiti. SUPREMACY ACKNOWLEDGED. 137 

send only such as were deeply imbued with the spirit 
of the Eoman hierarchy. Never were men more faith- 
ful in any cause. They taught the heathen to look 
upon the Roman pontiff as their spiritual father, and 
to bow to his authority as the vicegerent of God on 
earth. Where reason failed to accomplish their pur- 
pose resort was had to force. Many were the instances, 
— among which may be mentioned the Pomeranians, 
the Slavonians, and the Finlanders — in which baptism 
was administered at the point of the sword. 

3. Introduction of the worship of images. The intro- 
duction of images into places of Christian worship 
dates its origin soon after the time of Constantine the 
Great, but like many other superstitious practices, it 
made its way by slow and imperceptible degrees. 
There were those who strongly opposed its practice; 
but their opposition was ineffectual. The passion 
increased, and being fostered by the Roman pontiffs 
and their servants it strongly tended to divert the 
minds of the people from the great objects of faith 
and worship presented in the scriptures, and gave to 
the papal throne increasing power over the wandering 
and darkened minds of the multitudes. 

Note. — Image, in a religious sense, is an artificial 
representation of some person or thing used as an 
object of adoration, in which sense it is used synony- 
mously with idol. The popish divines maintain that 
the use and worship of images are as ancient as the 
Christian religion itself. To prove this, they allege a 
decree, said to have been made in a council held by 
the apostles at Antioch, commanding the faithful that 
they may not err about the object of their worship, to 



138 HISTORY OF THE CHURCH, a.d.600-1300. 

make images of Christ and to worship them. 'But no 
notice was taken of this decree till six or seven hundred 
years after the apostles. 

Jf. Influence of monkery, which luas enlisted in the 
cause. With scarcely an exception the institutions of 
monkery were on the side of the papal power, and with 
sedulous care did the Eoman pontiffs foster these 
institutions, that they might further the object of 
their ambition. The monks were faithful to their 
master's cause. Every project started by the popes 
received their sanction; and the severest denunciations 
were poured forth from the convents against those 
who should call in question the wisdom of the papal 
throne. 

5. Sanction given by the popes to the passion for the 
relics of saints, which about the ninth century reached 
an extraordinary height. Such was the crazed passion 
on this subject that many, even in eminent stations, 
made long pilgrimages to obtain some relic of the 
primitive saints. Judea was ransacked. The bodies 
of the apostles and martyrs are said to have been 
dug up, and great quantities of bones were brought 
into Italy, and sold at enormous prices. Even clothes 
were exhibited which were declared to be those in 
which Christ was wrapped in infancy; pieces of his 
manger were carried about; parts of his cross, the 
spear which pierced his side, the bread which he broke 
at the last supper ; and to wind up the whole, vials 
were preserved which it was said contained the milk 
of the mother of Christ, and even the Savior's blood. 
From adoring the relic the senseless multitude passed 
to adore the spirits of the saints. Seizing upon this 



ch. xiii. SUPREMACY ACKNOWLEDGED. 139 

love of idolatry, the Eoman pontiffs issued the com- 
mand that no saint should be worshiped except such 
as had been canonized by them. This at once invested 
them with an enormous power. They made saints of 
whom they pleased, and the people were taught to 
regard these saints as their protectors — as having 
power to avert dangers, to heal maladies, to prepare 
the soul for heaven. By these means the Son of God 
was kept from view, and the deluded multitude made 
to feel that the power of health, of life, and of salva- 
tion emanated from Eome. 

6. TJie sale of absolution and indulgences. The 
Eoman pontiff, as the vicegerent of God on earth, 
claimed to have power not only to pardon sins, but 
also to grant permission to commit sin. A doctrine so 
accordant with the corrupt state of manners and mor- 
als, which for centuries prevailed, was received with 
implicit faith. The murderer, the assassin, the adul- 
terer, needed now only to pay the prescribed fee, and 
his sins would be blotted out ; those who wished to com- 
mit these crimes, in like manner, needed but to open 
their purses, to receive a plenary indulgence. The 
consequence of this sale of pardon was a vast increase 
of the revenue of the Eoman pontiffs, and nearly an 
absolute control over the minds of the millions who 
adhered to the Eoman faith. Indulgences in papacy 
signify a remission of the punishment due for sin, 
granted by the church, and are supposed to save the 
sinner from purgatory. The power of granting indul- 
gences has been greatly abused. Pope Leo X., in 
order to carry on the magnificent structure of St. 
Peter's at Eome, published indulgences and a plenary 



140 HISTORY OF THE CHURCH, a. d. 600-1300. 

remission to all such as should contribute money 
towards it. The form of these indulgences read as 
follows: "May our Lord Jesus Christ have mercy upon 
thee, and absolve thee by the merits of his most holy 
passion. And I, by his authority, that of his blessed 
apostles, Peter and Paul, and of the most holy pope, 
granted and committed to me in these parts, do absolve 
thee, first from all ecclesiastical censures, in whatever 
manner they have been incurred; then from all thy sins, 
transgressions, and excesses, how enormous soever they 
may be: even from such as are reserved for the cogn- 
izance of the holy see. I remit to you all punishment 
which you deserve in purgatory on their account; 
and I restore you to the holy sacraments of the church, 
to the unity of the faithful, and to that innocence and 
purity which ■ you possessed at baptism: so that when 
you die the gates of punishment shall be shut, and the 
gates of the paradise of delight shall be opened; and 
if you shall not die at present, this grace shall remain 
in full force when you are at the gate of death. In the 
name of the Father, and of the Son, and of the Holy 
Ghost." 

7. The doctrine of purgatory, or a state of temporary 
punishment after death. "Purgatory is a place in 
which the just who depart out of this life are supposed 
to expiate certain offenses which do not deserve eternal 
damnation." This was a powerful engine, and most 
effectually was it used for the purpose of enriching 
and enlarging the Eoman hierarchy. From this pur- 
gatory and the miseries pertaining to it, the people 
were taught that souls might be released if prayers 
and masses in sufficient number, and from the proper 



ch. xni. SUPREMACY ACKNOWLEDGED, 141 

sources were offered up. Hence the richest gifts were 
bestowed upon the church, by the surviving friends of 
those. for whom the benefit was sought; and the dying 
transgressor readily parted with his possessions to 
secure it. 

The arguments advanced by the papists for purga- 
tory are these: (1) "Every sin, how slight soever, 
though no more than an idle word, as it is an offense 
to God, deserves punishment from him hereafter, if 
not canceled by repentance here. (2) Such small sins 
do not deserve eternal punishment. (3) Few depart 
this life so pure as to be exempt from spots of this 
nature, and from every kind of debt due to God's 
justice. (4) Therefore few will escape without suffer- 
ing something from his justice for such debts as they 
have carried with them out of this world, according to 
that rule of divine justice by which he treats every 
soul hereafter according to his works, and according to 
the state in which he finds it in death." From these 
propositions, which the papists consider as so many 
self-evident truths, they infer that there must be some 
third place of punishment ; for since the infinite good- 
ness of God can admit nothing into heaven that is not 
clean and pure from all sin, both great and small, and 
his infinite justice can permit none to receive the 
reward of bliss who as yet are not out of debt, but 
have something in justice to suffer, there must of neces- 
sity be some place or state where souls departing this 
life, pardoned as to the external guilt or pain, yet 
obnoxious to some temporal penalty, or with the guilt 
of some venial faults, are purged and purified before 
their admittance into heaven. And this is what they 



142 HISTORY OF THE CHURCH, a.d.600-1300. 

teach concerning purgatory, which, though they know 
not where it is, of what nature the pains are, or how 
long each soul is detained there, yet they believe that 
those who are in this place are relieved by the prayers 
of their fellow members here on earth, as also by alms 
and masses offered up to God for their souls. And as 
for such as have no relations or friends to pray for 
them, or give alms to procure masses for their relief, 
they are not neglected by the church, which makes a 
general commemoration of all the faithful departed in 
every mass, and in every one of the canonical hours of 
the divine office. 

Besides the foregoing arguments, the following 
passages are alleged as proofs: 2 Maccabees 12:43-45; 
Matt. 12:31, 32; 1 Cor. 3:15; 1 Pet. 3:19. The text 
cited from Maccabees seems to prove that there is no 
such place as purgatory, since Judas did not expect the 
souls departed to reap any benefit from his sin-offering 
till the resurrection. The texts cited from the canon- 
ical books have no reference to this doctrine, as may 
be seen by consulting the contexts, which give us no 
idea of purgatory. It is contrary to the teachings of 
the Bible. If Christ died for us, and redeemed us 
from sin and hell, as the scriptures teach, then the 
idea of further meritorious sufferings detracts from the 
perfection of Christ's work, and places merit still in 
the creature; a doctrine exactly opposite to the 
scriptures. 

Gibbons, Archbishop of Baltimore (of the nineteenth 
century), still propagates this doctrine. In comment- 
ing on 1 Cor. 3:13-15, he says, " 'The fire shall try 
every man's work of what sort it is, If any man's 



ch. xm. SUPREMACY ACKNOWLEDGED. 143 

work abide'; that is, if his works are holy, he shall 
receive a reward. 'If any man's work shall be burned;' 
that is, if his works are faulty and imperfect, 'he shall 
suffer loss; but he himself shall be saved; yet so as by 
fire. ' His soul will be ultimately saved, but he shall 
suffer for a temporary duration in the purifying flames 
of purgatory." He still further says, "This interpre- 
tation is not mine. It is the unanimous voice of the 
Fathers of Christendom." The foregoing interpreta- 
tion and statement are utterly unfounded. All the 
Fathers that have written and propagated the doctrine 
of purgatory and hell redemption have been classed 
among the spurious; and are of that class that Peter 
speaks of, that are unlearned and unstable, who wrest 
the scriptures unto their own destruction. Here are a 
few examples, as recorded by Chiniquy of the nine- 
teenth century, how the priests of Eome use the doc- 
trine of purgatory to extort money from the poor and 
ignorant. 

(The priest, Mr. Courtois, to Mr. Chiniquy's "wid- 
owed mother.) "Madam, there is something due for 
the prayers which have been sung, and the services 
wnich you requested to be offered for the repose of 
your husband's soul. I will be very much obliged to 
you if you paj me that little debt." 

"Mr. Courtois," answered my mother, "my husband 
left me nothing but debts. I have only the work of 
my own hands to procure a living for my three chil- 
dren, the eldest of whom is before you. For these 
little orphans' sake, if not for mine, do not take from 
us the little that is left." 

"But, madam, you do not reflect, Your husbancl 



144 HISTORY OF THE CHURCH, a.d.600-1300. 

died suddenly and without any preparation; he is 
therefore in the flames of purgatory. If you want 
him to be delivered, you must necessarily unite your 
personal sacrifices to the prayers of the church and the 
masses which we offer." 

"As I said, my husband has left me absolutely with- 
out means, and it is impossible for me to give you 
any money," replied my mother. 

"But, madam, your husband was for a long time the 
only notary of Mai Bay. He surely must have made 
much money. I can scarcely think that he has left 
you without any means to help him now that his deso- 
lation and sufferings are far greater than yours." 

"My husband did, indeed, coin much money, but he 
spent still more. Thanks be to God, we have not been 
in want while he lived. But lately he got this house 
built, and what is still due on it makes me fear that I 
will lose it. He also bought a piece of land not long 
ago, only half of which is paid, and I will, therefore, 
probably not be able to keep it. Hence I may soon, 
with my poor orphans, be deprived of everything that 
is left us. In the meantime I hope, sir, that you are 
not a man to take away from us our last piece of 
bread." 

"But, Madam, the masses offered for the rest of your 
husband's soul must be paid," answered the priest. 

"Sir, you see that cow in the meadow, not far from 
our house? Her milk and the butter made from it 
form the principal part of my children's food.. I hope 
you will not take her away from us. If, however, such 
a sacrifice must be made to deliver my poor husband's 
soul from purgatory, take her as payment of the 



CH.xm. SUPREMACY ACKNOWLEDGED. 145 

massos to be offered to extinguish those devouring 
names." 

The priest instantly arose, saying, "Very well, 
Madam," and went out. . . . He directed his steps 
towards the meadow, and drove the cow before him in 
the direction of his house, regardless of the screams 
and cries of the family. 

Ohiniquy gives an account on another occasion, of a 
poor man, raising his voice in a most touching way, 
saying, "I can not leave my poor wife in the flames of 
purgatory ; if you can not sing a high mass, will you 
please say five low masses to rescue her soul from those 
burning flames?" 

The priest turned towards him and said: "Yes, I 
can say five masses to take the soul of your wife out of 
purgatory; but give ne five shillings, for you know 
the price of a low mass is one shilling." 

The poor man answered: "I can no more give you 
one dollar than I can five. I have not a cent, and my 
three poor little children are as naked and starving as 
myself. ' ' 

"Well! well!" answered the curate, "when I passed 
this morning before your house, I saw two beautiful 
sucking pigs. Give me one of them and I will say you 
five low masses." The poor man said: "The small 
pigs were given me by a charitable neighbor that I 
might raise them to feed my poor children next win- 
ter. They will surely starve to death, if I give my 
pigs away." 

"But," says Chiniquy, "I could not listen any 

longer to that strange dialogue, every word of which 

fell upon my soul as a shower of burning coals. I was 

10 



146 HISTORY OF THE CHURCH, a.d.600-1300. 

beside myself with shame and disgust. I abruptly left 
the merchant of souls finishing his bargains, went to 
my sleeping-room, locked the door, and fell upon my 
knees to ween to my heart's content. It would require 
a more eloquent pen than mine to give the correct his- 
tory of that sleepless night. The hours were dark and 
long." 

Mr. Chiniquy was a priest in the Church of Eome at 
that time, and as he spent this sleepless night in 
prayer to God, he cried, "My God! My God! Is it 
possible that, in my so dear Church of Rome, there 
can be such abominations as I have seen and heard to- 
day? ... Is it possible that there is such a fiery 
prison for the sinners after death, and that neither 
thyself nor any of thy apostles has said a word 
about it?" 

Several of the Fathers consider purgatory as of 
pagan origin. Tertullian spoke of it only after he had 
joined the sect of the Montanists, and he confesses 
that it is not through the Holy Scriptures, but through 
the inspiration of the Paraclete of Montanus that he 
knows anything about purgatory. Augustine, the 
most learned and pious of the Holy Fathers, does not 
find purgatory in the Bible, and positively says that its 
existence is dubious; that every one may believe what 
he thinks proper about it. 

8. The establishing of the Inquisition, which was by 
far the most efficient means. The Inquisition dates 
its origin in the thirteenth century. It originated in 
an attempt to crush some persons in Gaul (now 
France), who had ventured to question the- authority 
of the Roman pontiffs. Jn the year 1204 Pope Inno ? 




CRUELTIES OF THE INQUISITION. 



148 HISTORY OF THE CHURCH, a.d.600-1300. 

cent III. sent Inquisitors, as they were called, headed 
by one Dominic, into Gaul, to execute his wrath upon 
persons who had dared to speak in opposition to the 
papal throne. These Inquisitors so effectually per- 
formed their embassy, that officers with similar power 
were appointed in every city. Hence rose the Inquisi- 
tion, which in time became a most horrible tribunal — 
an engine of death; which kept nations in awe, and in 
subjection to the papal dominion. 

These courts had ordinarily three Inquisitors, or 
lords of the Inquisition, who were absolute judges, 
from whose sentence there was no appeal — no, not to 
the pope: of these, two, and often all three, were 
priests. The first was a divine, the second a casuist, 
and the third a civil judge. They had under them a 
great number of quali factors, who, by order of the 
lords, examined the crimes alleged against the pris- 
oners, somewhat in the manner of our juries; and 
familiars, who by inspecting books, mingling them- 
selves into companies, and other similar methods, 
procured information. Of these assistants, chiefly of 
the familiars, several hundreds sometimes belonged to 
one court. When any person was accused, the accusa- 
tion was received in secret. The testimony of two or 
sometimes of one was held sufficient for condemnation. 
The aceused was generally at midnight demanded by 
the coach of the Inquisition-, nor dared even a husband, 
a wife, a parent, or a child, in the least retard the 
delivery of their dearest relation, without exposing 
themselves to Inquisitorial fury. No man was in- 
formed who was his accuser; and if he denied the 
charge, he, especially if a wealthy layman, was tor- 



CH. xtV. MOHAMMEDANISM. 149 

tured, or at least had the engines of torture presented, 
to oblige him to confess himself guilty, whether he was 
or not. If nothing could be proved or extorted, and sev- 
en persons of credit did upon oath attest his innocence, 
he was perhaps released, but so dogged by spies that if 
he dropped one word to the dishonor of the Inquisitors, 
he was re-apprehended by their order, and might 
expect to be ruined. If any one conceived an ill-will 
to his neighbor, he had nothing more to do than to 
accuse him to the Inquisitors. If the Inquisitors cov- 
eted any man's wealth, they had only to demand him 
as their prisoner. A young lady's beauty was as dan- 
gerous as either heresy or witchcraft; if the Inquisitorial 
lord was charmed therewith, the sacred coach was sent 
for her at midnight, and conveyed her to their prison, 
where, by the terror or torture of their horrible en- 
gines of cruelty, the poor creature was forced to sub- 
mit to the will of those base hypocrites. 



CHAPTER XIV. 
MOHAMMEDANISM. 



Befoee proceeding further with the subject of the 
Eoman supremacy, a view will be taken of the princi- 
pal subject of the seventh century; viz.. the Rise of 
the Mohammedan Imposture. The author of this false 
religion was Mohammed, who was born at Mecca, a 
city of Arabia, about the year 570. About the year 
609 he, having matured his system, began to announce 



150 HISTORY OF 1HF CHURCH, a. d. 600-700. 

himself as a prophet of God, and to publish his reli- 
gion abroad. He was endowed with every talent for 
lifting himself up in this world. He had followed 
the business of a merchant in Arabia, and by traveling 
had gained a thorough knowledge of the country and 
its inhabitants. Christianity in that country had been 
debased by superstition, and mixed with heathenism. 
He therefore conceived the idea of constructing a new 
religion, of which he himself was to be head and 
prophet. Adopting the leading feature of Christian 
and Jewish faith, the unity of the Godhead, and man- 
ifesting the highest reverence for the onh Jehovah, he 
marked every species of idolatry with the deepest ab- 
horrence. He pretended a divine commission for 
reforming the prevalent abuses among the Jews and 
Christians, and to bring them back to the primitive 
and pure religion. But knowing those with whom he 
had to do, and the general practice of polygamy in the 
East and among the Arabs, he ingrafted this custom 
into his religious system, and thus conducted the most 
plausible points of doctrine with the most seductive 
and indulgent practice. In maturing this plan 
Mohammed spared no time nor pains. From the time 
of his first asserting his divine authority to the sea- 
son of his grand experiment, about fourteen years 
elapsed; during this time he prepared the Koran, in 
the composition of which he was aided by a renegade 
Christian and a vagabond Jew, both of whom were fit 
instruments in the formation of such a confusedly 
mixed volume. 

His preparatory attempts were among his friends 
and associates, whom he persuaded to renounce their 



ce. xiv. Mohammedanism. 151 

idolatry, and some of whom he enlisted as his coadju- 
tors; these with himself were bound by the most 
solemn oaths to abide by certain rules which he gave 
them. He saw the professed Christians divided, dis- 
puting, and one party harassing and persecuting the 
other. As Arabia was ignorant, and half pagan, ready 
to turn with every wind of doctrine, the people around 
him, naturally turbulent and warlike, if united under 
one head, were sure to form a tremendous military 
force. His friends and connections were considerable, 
but the consciousness of his own native powers afforded 
him sure resources. He began covertly and with 
small essays. Success beyond his most sanguine expec- 
tations emboldened his confidence, and he burst forth 
as a torrent on every side. The love of war, and the 
love of women, brought thousands to his standard, 
and presently we find all Arabia at the feet of this 
prophetical sacerdotal prince. In this exalted charac- 
ter he lived about ten years. At his death (A. D.632), 
as might naturally be expected, a dispute arose about 
succession. Abu-Bekr, father-in-law to the prophet, 
and Ali, his son-in-law, were the competitors. A 
division in the new empire, a schism in the hierarchy, 
was the result. Had not Divine Providence thrown 
the affairs of this vast establishment into confusion, 
and turned the swords, of the rival caliphs against each 
other, it is hard to conjecture where this mighty 
usurpation would have stopped. The check this sys- 
tem received at the death of its founder, though great, 
did not altogether prevent his successors carrying on 
his wonderful plan. Egypt, Syria, Palestine, and 
Persia fell into the hands of these conquerors, and the 



152 HISTORY OF THE CHURCH, a. d. 500-900. 

whole empire would most probably have fallen a pre} 
but for the circumstance above noticed. This great 
power of darkness in no small degree helped to pre- 
vent the spread of Christianity, and added to the awf ul 
darknoss that was then prevailing in the world. 



CHAPTER XV. 
THE GREEK CHURCH. 

The Greek church may be considered in regard to 
its antiquity, as coeval with the Roman, or Latin, 
church; and for the first eight centuries, the two 
churches were assimilated, not only in regard to the 
peculiar doctrines of their faith, but also to their ac- 
knowledgment of the supremacy of the Roman pontiff. 
The schism of these two churches is a most memorable 
epoch in ecclesiastical history, as it forms the most 
distinguishing picture of the two religions of the pres- 
ent day. The Greek church is considered as a separa- 
tion from the Latin. In the middle of the ninth cen- 
tury, the controversy relating to the procession of the 
Holy Ghost (which had been started in the sixth cen- 
tury) became a point of great importance on 'account 
of the jealousy and ambition which at that time were 
blended with it. 

Photius, the patriarch of Constantinople, having 
been advanced to that see in the room of Ignatius, 
whom he procured to be deposed, was solemnly excom- 
municated by Pope Nicholas in a council held at 



ch. xv. THE GREEK CHURCH. 153 

Rome, and his ordination declared nnll and void. 
The Greek emperor resented this conduct of the pope, 
who defended himself with great spirit and resolution. 
Photius, in his turn, convened a council, in which he 
pronounced sentence of excommunication and deposi- 
tion against the pope, and got it subscribed by twenty- 
one bishops and others, amounting in number to a 
thousand. This occasioned 9> wide breach between 
the sees of Rome and Constantinople. However, the 
death of the emperor Michael, and the deposition of 
Photius subsequent thereupon seem to have restored 
peace ; for the emperor Basil held a council at Con- 
stantinople in the year 869, in which entire satisfaction 
was given to Pope Adrian; but the schism was only 
smothered and suppressed for a while. The G-reek 
church had several complaints against the Latin; par- 
ticularly it was thought a great hardship for the 
Greeks to subscribe to the definition of a council ac- 
cording to the Roman form, prescribed by the pope, 
since it made the church of Constantinople dependent 
on that of Rome, but, above all, the pride and haughti- 
ness of the Roman court gave the Greeks a great dis- 
tance, and as their deportment seemed to insult his 
imperial majesty, it entirely alienated the affections of 
the emperor Basil. 

Towards the middle of the eleventh century Michael 
Cerularius, patriarch of Constantinople, opposed the 
Latins with respect to their making use of unleavened 
bread in the eucharist, their observation of the sab- 
bath, and fasting on Saturdays, charging them with 
living in communion with the Jews. To this Pope Leo 
IX. replied; and. in his apology for the Latins de- 



154 HISTORY OF THE CHURCH, a. d. 500-900. 

claimed very warmly against the false doctrine of the 
Greeks, and interposed at the same time, the authority 
of his see. He likewise by his legates excommunicated 
the patriarch in the church of Santa Sophia, which gave 
the last shock to the reconciliation attempted a long- 
time after, but to no purpose; for from that time the 
hatred of the Greeks to the Latins, and of the Latins to 
the Greeks, became insuperable, insomuch that they 
have continued ever since separated from each other's 
communion. 

The Greek church, which is now dependent on the 
patriarch of Constantinople, was not formerly so ex- 
tensive as it has been since the emperors of the East 
thought proper to lessen or reduce the other patriarch- 
ates, in order to aggrandize that of Constantinople; a 
task which they accomplished with the greater ease, as 
they were much more powerful than the emperors of 
the West, and had little or no regard to the consent of 
the patriarchs, in order to create new bishoprics or to 
confer new titles and privileges. Whereas in the 
western church the popes, by slow degrees, made 
themselves the sole arbiters in all ecclesiastical con- 
cerns; insomuch that princes themselves at length 
became obliged to have recourse to them, and were 
subservient to their directions on every momentous 
occasion. There are several catalogues or lists now 
extant of the different divisions of the Greek church 
which are dependent on that of Constantinople; but as 
most of them are very ancient, and do not sufficiently 
illustrate the vast extent of which that church at pres- 
ent boasts, they arc not quoted in this place, it be- 
ing enough to state that the number of metropoli- 



ch. xv. THE GREEK CHURCH. 155 

tans amounts to upwards of one hundred bishoprics. 

The Greek church at present deserves not even the 
name of the shadow of what it was in its former flour- 
ishing state, when it was so remarkably distinguished 
for the learned and worthy pastors who presided, over 
it; but now nothing but wretchedness, ignorance, and 
poverty are visible in it. It is indeed very surprising 
that in the abject state to which the Greeks at present 
are reduced, the Christian religion should maintain 
the least footing among them. Their notions of 
Christianity are principally confined to the traditions 
of their forefathers, and their own received customs; 
and among other things, they are much addicted to 
external acts of piety and devotion, such as the obser- 
vance of fasts, festivals, and penances; they revere 
and dread the censures of their clergy, and are bigoted 
slaves to their religions customs, which have been 
irrefutably proved to be abused and ridiculous; and 
yet it must be acknowledged that, although these 
errors reflect a considerable degree of scandal and 
reproach upon the holy religion they profess, they 
nevertheless prevent it from being entirely lost and 
abolished among them. 

The patriarch of Constantinople assumes the honor- 
able title of Universal Patriarch. As he purchases 
his commission of the Grand Seignior, it may be easily 
supposed that he makes a tyrannical and simoniacal use 
of a privilege which he holds himself by simony. The 
patriarch and bishops are always single men ; but the 
priests are indulged in marriage before ordination ; and 
this custom, which is generally practiced all over the 
Levant, is very ancient. Should a priest happen to 



156 HISTORY OF THE CHURCH, a. d. 800-900 

marry after ordination, he can officiate no longer as 
priest; the marriage, however, is not looked upon as 
invalid; whereas, in the Latin church, such marriages 
are pronounced void and of no effect, because the 
priesthood is looked upon as a lawful bar or impedi- 
ment. 



CHAPTER XVI. 

THE MIDDLE OP THE DARK AGES; OR, 
ROMAN SUPREMACY CONTINUED. 

In" this chapter the account of the church in Cathol- 
icism will be continued. It would seem, judging from 
the great darkness existing at that time, that there 
were no true Bible Christians. But amid all the scan- 
dalous contentions that made the men of that day dis- 
tinguished, piety, purity, and salvation were not 
utterly lost in the world: some real Christians were 
found in the retirement of private life, or inferior 
stations of life; nor shall the solitary ones here and 
there be excluded, even those in monastic seclusion, 
who loved and served a pardoning God, perhaps with 
much darkness of view or conformity to established 
superstitions, but yet with sincerity and truth, main- 
taining the truth as it is in Jesus, and possessing the 
life of God in their souls. One character of distin- 
guished eminence, bishop of Turin, made a resolute 
stand against many of the abominations of the Roman 
pontiffs. His writings contain more evangelical truth 



ch. xvi. THE MIDDLE OF THE DARK AGES. 157 

than perhaps any other of that 'day; and the vilest 
abase and opposition which he received from Eome 
and her partisans, speak the fidelity with which he 
supported the doctrines which he believed. 

The churches in Bohemia and Moravia by Cyril, re- 
nounced the jurisdiction of Eome, and worshiped God; 
if not without superstitious rites, yet more in spirit 
and in truth than others. Indeed, those most remote 
from the scenes of pride, contention, wealth, and ambi- 
tion would probably be most preserved from evil, by 
their poverty and seclusion from the world. In 
Britain and the • Cambrian mountains a trace of the 
true primitive religion could be found. Thither 
many Christians had resorted from the ravages of the 
Danes. One would suppose that when the great 
Alfred recovered the kingdom, restored order, and 
erected the University of Oxford, to revive religious 
knowledge and literature, fallen into the deepest 
decay, some sparks of truth still survive I amidst the 
reign of ignorance and superstition. The famous 
Ansgar manifested in his missionary zeal the flame 
that burned in his own bosom and those of his Anglo- 
Saxon associates ; and there is every reason to conclude 
that among his numerous converts some real Chris- 
tians would be found. Nor also could we doubt but 
among the persecuted Paulicians and their pastors 
men of real Christian simplicity would be found. The 
persecuted and the suffering professors of Christianity, 
to every man who knows its real nature, have many 
presumptive evidences in their favor. 

Notwithstanding these sparks of primitive light, the 
professed church was descending deeper and deeper 



158 HISTORY OF THE CHURCH, a. d. 800-900. 

into the regions of darkness and primeval night; pur- 
suing the history of a church without salvation ; and 
receiving from the toil of investigation little else but 
disgust and disappointment. Scarcely a feature re- 
mains of primitive simplicity and purity; but the ad- 
vancing depravity of manners, according to the univer- 
sal testimony, was great, as all the doctrines of truth 
were distorted by the superstitions, frauds, idolatry, and 
ignorance of the teachers. During this century (the 
ninth) there was seemingly quite an outward growth 
produced by the labors of the monks. But it is really 
a sorrowful case that so much labor in these days went 
to so little purpose; the far greater part of these oper- 
ations only contributed to the establishment of super- 
stition and priestcraft, monkery and fraud. A strik- 
ing proof of this we have in the bitter contests between 
the bishops of Eome and Constantinople on the sub- 
ject of dividing the fruits of tnese missionary labors. 

The arms of Mohammed were still triumphant; they 
kept possession of all those countries they had gained 
on the Mediterranean, and threatened even the reduc- 
tion of Eome itself. The few Christians suffered con- 
siderably from a host of new adversaries — Normans, 
including Danes, Norwegians, and Swedes; who proved 
a great scourge to. the maritime inhabitants of Cer- 
many, Gaul, Spain, and Britain. They even penetrated 
the heart of Italy, carrying everything before them 
with fire and sword. These pirates and plunderers 
miserably harassed the poor Christians, by pillaging 
their church buildings and laying waste their countries. 

The internal state of the professed church exhibited 
a scene of every abomination ; the Koman pontiff, at 



en. xvi. THE MIDDLE OF THE DARK AGES. 159 

the head of all authority and rule, dealing out life and 
death, blessing and cursing. Next iu order, bishops, 
who by their intrigue and love of the world had in- 
veigled the great and the noble out of their estate to 
save their souls, assumed the title of dukes, counts, 
marquises; and uniting the regalia of their several 
domains with the priestly habiliment, they glittered in 
courts, vaunted in camps, and wallowed in luxury. jSTor 
were the inferior orders of the clergy, in the spirit of 
their minds, a whit behind them — the religious houses 
shared in the plunder. While priests and monks could 
hold men's souls in bondage, they failed not to lavish 
the ill-gotten gain upon their depraved lusts. 

As to the heresies and schisms of this age, one can 
hardly tell what to say of such things, as they have 
heretofore been understood in the church. A heretic 
in former centuries, was one that denied the faith, or 
brought in an erroneous doctrine; a schismatic was 
one that made a rent in the church, a division in the 
body of the faithful. It hardly appears possible to be 
guilty of either, as the church now stands; there are 
scarcely any good principles to deny, or any possibility 
of adding to the enormous mass of error and fraud, 
with which it is already overborne. The system is 
so far separated from anything like Christianity, that 
to break from it, and to teach others so to do, is rather 
a virtue than a crime. The course of historical events, 
however, furnishes us with a proof that the monstrous 
pile of error is capable yet of receiving addition. In 
this century was brought forth that absurd and gross 
doctrine, Transulstantiation. A monk named Pas- 
chasius Radbert was the profound originator of this 



160 HISTORY OF THE CHURCH. A. d. 800-900. 

mystery. It afforded in that day a matter for dispute, 
which controversy lasted till the thirteenth century, 
when it was dropped, and the doctrine incorporated 
with that august symbol, the sacrament of the altar. 
This doctrine asserts that the elements of bread and 
wine, after consecration by the priest, become the real 
body and blood of Christ, the appearance and form 
only of bread and wine being left. 

The moral effect of all these superstitions upon the 
lives and common transactions of men was truly de- 
plorable. The principles of right and wrong became 
equivocal; everything depended upon the sanction of 
the priesthood; hence cases between man and man, 
which ought to have been tried and determined in a 
court of justice, were brought to the trials of ordeal, 
both by fire and water, and also to the cruel and un- 
certain decision of single combat. That the clergy 
should preside at such barbarous practices, and even 
on such occasions celebrate the Lord's Supper, is really 
horrible, but not more horrible than true. 

Before leaving this century some things about the 
lives of Frederic, bishop of Utrecht, and Olaadius, 
bishop of Turin, should be noticed. Here is an inci- 
dent in the life of Frederic which shows something of 
the character and life of the man. As he was dining 
one day with the emperor Lewis the Meek, he was ex- 
horted by that prince to discharge the duties of the 
episcopal office with faithfulness and impartiality. 
The bishop, pointing to a fish on the table, asked 
whether it were better to take hold of it by the head 
or by the tail? "By the head, to be sure," replied the 
emperor. "Then I must begin my career of faithful- 



ch. xvi. THE MIDDLE OF THE DARK AGES. lbl 

ness," returned Frederic, "with your majesty." The 
emperor was at this time living in adultery and incest 
with the princess Judith. Frederic, like another 
John, said, "It is not lawful for thee to have her"; 
according to the teachings of Jesus Christ. Lewis 
little expected such a salutation, and was little inclined 
to part with his Herodias. This no sooner reached 
the ear of Judith than, she proceeded to act out the 
character of an adulteress, by plotting the death of the 
holy man; which purpose she found assassins ready 
enough to effect. Thus died Frederic, bishop of 
Utrecht. 

The spirit of a reformer appears in the history of 
Claudius. He was by birth a Spaniard. In early life 
he was introduced to Lewis the Meek, and became his 
chaplain. About the year 817 he was appointed to the 
see of Turin. Here he exercised himself faithfully in 
destroying the worship of images. From his writings 
he appears to have embraced the grand truths of 
Christianity and to have been influenced with no small 
hatred to the reigning abominations of the times. He 
asserts the equality of all the apostles with St. Peter, 
always owning Jesus Christ the only proper head of 
the church; he is severe against the doctrines of 
human merit, and human tradition; exposes the 
absurd practice of praying for and seeking the prayers 
of the dead. His reasoning against image worship is 
both ingenuous and just; and in his own department 
he was doubtless attended with success. Such a bishop, 
in the province of Piedmont, must have proved a great 
source of encouragement to those refugees in the 
valleys; indeed the Eomish writers deplore this-, and 



162 HISTORY OF THE CHURCH, a. d. 1000-1300. 

ascribe a great deal of the spirit of reformation which 
afterward appeared in the Waldenses to the heresy of 
Claudius. He lived to the year 839, and then through 
the good hand of God upon him, was suffered to die a 
natural death. 

In the history of true religion the memorial of the 
Waldenses must be preserved, whose retreat furnishes 
a race of people with whom remain the scriptures, and 
who appear to make a good use of them. They hold 
the headship of Jesus, and his atonement; him they 
worship and him they serve. The beginnings of the 
Moravian denomination are to be traced to this 
century. 



CHAPTER XVII. 
THE CRUSADES. 



Crusade may be applied to any war undertaken on 
pretense of defending the cause of religion, but has 
been chiefly used for the expeditions of the Christians 
against the infidels for the conquest of Palestine. 
These expeditions commenced A. I). 1096. The foun- 
dation of them was superstitious veneration for those 
places where our Savior performed his miracles and 
accomplished the work of man's redemption. Jerusa- 
lem had been taken, and Palestine conquered by Omar. 
This proved a considerable interruption to the pilgrims 
who flocked [from all quarters to perform their devo- 
tions at the holy sepulcher. They had, however, still 



ch. xvti. THE CRUSADES. 163 

been allowed this liberty on paying a small tribute to 
the Saracen caliphs, who were not much inclined to 
molest them. But in 1064 this city changed masters. 
The Turks took it from the Saracens, and, being much 
more fierce and barbarous, the pilgrims now found 
they could no longer perform their devotions with the 
same safety. An opinion was about this time also 
prevalent in Europe which made these pilgrimages 
much more frequent than formerly: it was imagined 
that Christ was soon to make his appearance in Pales- 
tine to judge the world, and that consequently jour- 
neys to that country were in the highest degree mer- 
itorious, and even absolutely necessary. The multi- 
tudes of pilgrims who now flocked to Palestine, meeting 
with a very rough reception from the Turks, filled all 
Europe witn complaints against those infidels, who 
profaned the holy city, and derided the sacred myste- 
ries of Christianity, even in the place where they were 
fulfilled. As soon as the feelings of Europe had been 
sufficiently heated Urban openly took up the question. 
Two councils were held in 1095. At the second, held 
at Clermont, in France, a crusade was definitely deter- 
mined. The pope himself delivered an address to a vast 
number of clergy and laymen, and as he proceeded, the 
suppressed emotions of the crowd burst forth, and cries 
of "God wills it" rose simultaneously from the whole 
audience. The words "God wills it," by the injunc- 
tion of Urban, were made the war-cry of the enter- 
prise, and every one that embarked in it wore, as a 
badge, the sign of the cross; hence the name Crusade 
(Fr. Croisade, from Lat. Crux, a cross). 

First Crusade, From all parts of Europe, thou* 



164 HISTORY OF THE CHURCH, a.d.1000-1300 

sands upon thousands hurried at the summons of the 
pope to engage in the holy war. "The most distant 
islands and savage countries," says William of Mal- 
mesbury, "were inspired with this ardent passion. 
The Welshman left his hunting, the Scotchman his 
fellowship with vermin, the Dane his drinking party, 
the Norwegian his raw fish." In'^the spring of 1096 
thousands, and some say millions, were in motion 
toward Palestine. Previous to the setting out of the 
great host of European chivalry, four armies, amount- 
ing in all to 275,000 persons, had departed' for Pales- 
tine. The first consisted of 20,000 foot, and was com- 
manded by a Burgundian gentleman, Walter the Pen- 
niless. It marched through Hungary, but was cut to 
pieces by the natives of Bulgaria, only a few, among 
whom was Walter himself, escaping to Constantinople. 
The second, consisting of 40,000 men, women, and 
children, was led by Peter the Hermit. It followed 
the same route as its predecessor, and reached Con- 
stantinople greatly reduced. Here the two united, 
crossed the Bosporus, and were utterly defeated by 
the Turks at Nice, the capital of Bithynia. A third 
expedition of a similar kind, composed of 15,000 Ger- 
mans, led by a priest named' Gottschalk, was slaugh- 
tered or dispersed in Hungary; which also proved the 
grave of the fourth, a terrible horde, consisting of 
about 200,000 wretches from Prance, England, Elan- 
ders, and Lorraine, who had swept along through 
Germany, committing horrible ravages, especially 
against the Jews, whom they murdered without mercy. 
Now, however, the real crusaders made their appear- 
ance: the gentry, the yeomanry, and the serfs of 



OIL xvn. THE CRUSADES. 165 

feudal Europe, under chiefs of the first rank and 
renown. Six armies appeared in the field, marching 
separately, and at considerable intervals of time. The 
respective leaders were Godfrey of Bouillon, Duke of 
Lorraine; Hugh the Great, Count of Vermandois, and 
brother of Philippe, king of France; Eobert Curthose, 
Duke of Normandy, son of William the Conqueror; 
Count Robert of Flanders; Bohemond, Prince of 
Tarentum, son of the famous Guiscard, under whom 
was Tancred, the favorite hero of all the historians of 
the crusade; and lastly, Count Raymond of Toulouse. 
The place of rendezvous was. Constantinople. The 
Greek emperor, Alexius, afraid that so magnificent a 
host — there were in all not less than 600,000 men ex- 
clusive of women and priests — might be induced to 
conquer lands for themselves, cajoled all the leaders, 
excepting Tancred and Count Raymond, into solemnly 
acknowledging themselves his liegemen. After some 
time spent in feasting, the crusades crossed into Asia 
Minor (accompanied by the unfortunate Peter the 
Hermit). Here their first step was the siege and cap- 
ture of Nice, the capital of Sultan Soliman, the 24th 
of June, 1097. This monarch was also defeated by 
Bohemond, Tancred, and Godfrey at Dorylseum. 
Boldwin, brother of Godfrey, now crossed into Meso- 
potamia, where he obtained the principality of Edessa. 
After some time, the crusaders reached Syria, and laid 
siege to Antioch. For several months the city held 
out, and the ranks of the besiegers, were fearfully 
thinned by famine and disease. Many even brave 
warriors lost heart, and began to desert. Melancholy 
to relate, among the list of cowards was the poor 



166 HISTORY OF THE CHURCH, a. d. 1000-1300. 

enthusiast who had planned the enterprise. Peter 
was actually several miles on his way home when he 
was overtaken by the soldiers of Tancred and brought 
back to undergo a public reprimand. At length on 
the 3d of June, 1098, Antioch was taken, and the 
inhabitants were massacred by the infuriated cru- 
saders, who were in tarn besieged by an army of 
200,000 Mohammedans sent by the Persian sultan. 
Once more famine and pestilence did their deadly 
work. Multitudes also deserted, and escaping over 
the walls carried the news of the sad condition of the 
Christians (so-called in that dark age) back to Europe. 
But again victory crowned the efforts of the be- 
sieged. On the 28th of June, 1098, the Mohammedans 
were utterly routed, and the way to Jerusalem opened. 
lb was on a bright summer morning (1099) that 40,000 
crusaders, the miserable remnant of that vast array 
which two years before had laid siege to Nice, obtained 
their first glimpse of Jerusalem. The emotion was 
intense, the scene sublime. On the fifteenth of July, 
after a siege of rather more than five weeks, the grand 
object of the expedition was realized. Jerusalem was 
delivered from the hands of the infidel. Eight days 
after the capture of the city, Godfrey of Bouillon was 
unanimously elected king of Jerusalem. His kingdom 
at first comprising little more than the mere city of 
Jerusalem, was gradually extended by conquest until 
it included the whole of Palestine. A language resem- 
bling Norman French was established, a code of feudal 
laws drawn up — Jerusalem was erected into a patri- 
archate, and Bethlehem into a bishopric. The best 
part of Asia Minor was restored to the Greek empire, 



CH.xvii. THE CRUSADES. 16? 

while Bohemond became prince of Antioch. For 
nearly fifty years, the three Latin principalities or 
kingdoms of the East — Edessa, Antioch, and Jerusalem 
— not only maintained themselves against the attacks of 
the Mohammedans of Egypt and Syria, but greatly 
increased in size, power, and wealth. 

Second Crusade. In 1144 the principality of Edessa 
was conquered by the Emir of Mosul, and the Chris- 
tians slaughtered. His son, Noureddin, advanced to 
destroy the Latin kingdoms of Syria and Palestine. 
Europe once more trembled with excitement. A 
second crusade was preached by the famous St. Ber- 
nard, abbot of Clairvaux, t in Champagne; and early in 
1147 two enormous armies, under the command of 
Louis VII., king of France, and Conrad III., emperor 
of Germany, marched for the Holy Land. Their 
united numbers were estimated at 1,200,000 fighting 
men. The expedition nevertheless proved a total 
failure. The Greek emperor, Manuel Comnenus, was 
hostile; and through the treachery of his emissaries, 
the army of Conrad was all but destroyed by the Turks 
near Iconium, while that of Louis was wrecked in the 
denies of the Pisidian mountains. After a vain 
attempt to reduce Damascus, the relics of this mighty 
host returned to Europe. 

Third Crusade. The death-blow, however, to the 
kingdom of Jerusalem, and the power of the crusaders, 
was given, not by Noureddin, but by Salah-Eddin, 
commonly called Saladin, a young Kurdish chief, who 
had made himself sultan of Egypt, and who aspired to 
the presidency of the Mohammedan world. He in- 
vaded Palestine, took town after town, and finally, in 



168 HISTORY OF THE CHURCH. A. d. 1000-1300. 

October, 1187, compelled Jerusalem itself to capitu- 
late, after a siege of fourteen days. The news of this 
led to a third crusade, the chiefs of which were Fred- 
erick 1. (Barbarossa), emperor of Germany, Philippe 
Auguste, king of France, and Eichard Coeur-de-Lion, 
king of England. Barbarossa took the field first in 
the spring of 1189, but accidentally lost his life by 
fever caught from bathing in the Orontes. His army, 
much reduced, joined the forces of the other two mon- 
archs before Acre, which important city was immedi- 
ately besieged. In vain did Saladin attempt to relieve 
the defenders ; and after a beleaguerment of Jtwenty- 
three months, the place surrendered. But the cru- 
saders were not united among themselves. Philippe 
soon after returned to France; and Richard, after 
accomplishing^ prodigies that excited the admiration 
of the Saracens, concluded a treaty with Saladin, by 
which the people of the West were to be at liberty to 
make pilgrimages to Jerusalem, exempt from the taxes 
which the Saracen princes had in former times imposed. 
This, as has been previously noticed, was all that had 
been claimed by the first crusaders. On the 25th of 
October, 1192, Eichard set sail for Europe. 

Fourth Crusade. Crusading unfortunately now 
became a constituent of the papal policy; and in 1203 
a fourth expedition was determined upon by Pope Inno- 
cent III., although the condition of the Christians was 
by no means such as to call for it. It assembled at 
Venice; but how entirely secular crusading had become 
will be seen from the fact that the army never went to 
Palestine at all, but preferred to take possession of the 
Byzantine empire. The leader of this host of pseudo- 



ch.xvh. THE CRUSADES. 169 

crusaders, Baldwin, Count of Flanders, was seated on 
the throne of the East in 1204, where he and his suc- 
cessors maintained themselves for fifty-six years. 

Fifth Crusade. This was commanded by Frederick 
II., emperor of Germany. It began in 1228, and 
terminated in a treaty between that monarch and the 
sultan of Egypt, by which Palestine was ceded to 
Frederick, who after being crowned king of Jerusa- 
lem returned to Europe, leaving his new possessions 
in a state of tranquillity. 

Sixth Crusade. In 1244 a new race of Turks burst 
into Syria, and once more the Holy Land fell into the 
hands of these ferocious barbarians. Jerusalem was 
burned and pillaged. In 1249 Louis IX. of France 
(St. Louis) headed a crusade against them, but was 
utterly defeated, and taken prisoner by the sultan of 
Egypt. By the payment of a large ransom he ob- 
tained his liberty and that of the other prisoners. On 
his return to Europe he was regarded as a sort of 
martyr in the cause of Christ. 

Seventh Crusade. This also was primarily undertaken 
by St. Louis, but he having died at Tunis in 1207, on 
his way to Palestine, Prince Edward of England, after- 
wards Edward I., who had originally intended to place 
himself under the command of St. Louis, marched 
direct for Palestine, where his rank and reputation in 
arms gathered round him all who were willing to fight 
for the cross. Nothing of consequence, however, was 
accomplished; and Edward soon returned to England, 
the last of the crusaders. Acre, Antioch, and Tripoli 
still continued in the possession of the Christians, and 
were defended for some time by the Templars and 



170 HISTORY OF THE CHURCH, a. d. 1000-1 300. 

other military knights; but in 1291 Acre capitulated, 
the other towns soon followed its example, and the 
knights were glad to quit the country, and disperse 
themselves over Europe in quest of new employment, 
leaving Palestine in the undisturbed possession of the 
Saracens. 

Effects of the Crusades. Though these crusades were 
effects of the most absurd superstition, they tended 
greatly to promote the good of Europe. Great social 
changes were brought about. A commerce between 
the East and West sprang up, and towns — the early 
homes of liberty in Europe — began to grow great and 
powerful. The crusades indeed gave maritime com- 
merce 'the strongest impulse it had ever received. The 
united effects of these things, again, in predisposing 
the minds of men for a reformation in religion have 
often been noticed. Other causes undoubtedly co- 
operated, and in a more direct and decisive manner, 
but the influence of the crusades in procuring an audi- 
ence for Luther, can not be overlooked. 

Multitudes, indeed, were destroyed in the different 
crusades. M. Voltaire estimates the number who 
perished in the different expeditions at upwards of two 
millions. Many there were, however, who returned; 
and these having conversed so long with the people who 
lived in a much more magnificent way than them- 
selves, began to entertain some taste for a refined and 
polished way of life. Thus the barbarism in which 
Europe had been so long immersed began to wear off 
soon after. The princes also who remained at home, 
found means to avail themselves of the frenzy of the 
people. By the absence of such numbers of restless 



CH.xvn. THE CRUSADES. 171 

and martial adventurers, peace was established in their 
dominions. They also took the opportunity of annex- 
ing to their crowns many considerable fiefs, either by 
purchase, or the extinction of the heirs; and thus the 
mischiefs which must always attend feudal govern- 
ments were considerably lessened. With regard to the 
bad success of the crusaders, it was scarcely possible 
that any other thing could happen to them. The 
emperors of Constantinople, instead of assisting, did 
all in their power to disconcert their schemes: they 
were jealous, and not without reason, of such an inun- 
dation of barbarism. Yet had they considered their 
true interests, they would rather have assisted them, 
or at least stood neutral, than enter into alliance with 
the Turks. They followed the latter method, however, 
and were often of very great disservice to the western 
adventurers, which at last occasioned the loss of their 
city. But the worst enemies the crusaders had were 
their own internal feuds and dissensions. They 
neither could agree while marching together in armies 
with a view to conquest, nor could they unite their 
conquests under one government after they had made 
them. They set up three small states; one at Jerusa- 
lem, another at Antioch, and another at Edessa. The 
states, instead of assisting, made war upon each other 
and on the Greek emperors ; and thus became an easy 
prey to the common enemy. The horrid cruelties they 
committed, too, must have inspired the Turks with 
tne most invincible hatred against them, and made 
them resist with the greatest obstinacy. They were 
such as could have been committed only by barbarians 
inflamed with the most bigoted enthusiasm. When 



i72 HISTORY OF THE CHURCH, a. d. 1000-1300. 

Jerusalem was taken, not only the numerous garrison 
were put to death by the sword, but the inhabitants were 
massacred without, mercy and without distinction. ISTo 
age or sex was spared, not even sucking children. 
According to Voltaire, some Christians (so-called) 
who had been suffered by the Turks to live in that city 
led the conquerors into the most private caves, where 
women had concealed themselves with their children, 
and not one of them was suffered to escape. What 
eminently shows the enthusiasm by which these con- 
querors were animated, is their behavior after this 
terrible slaughter. They marched over heaps of dead 
bodies toward the holy sepulcher, and while their 
hands were polluted with the blood of so many inno- 
cent persons, sung anthems to the common Savior of 
mankind. Nay, so far did their religious enthusiasm 
overcome their fury, that these ferocious conquerors 
now burst into tears. If the absurdity and wickedness 
of their conduct can be exceeded by anything, it must 
be what follows. In 1204, the frenzy of crusading seized 
the children, who are ever ready to imitate what they 
see their parents engaged in. Their childish folly was 
encouraged by the monks and schoolmasters; and 
thousands of those innocents were conducted from the 
houses of their parents on the superstitious interpreta- 
tion of these words: "Out of the mouths of babes and 
sucklings hast thou perfect praise." Their base 
conductors sold a part of them to the Turks, and the 
rest perished miserably. 

In the foregoing history of the crusades it is easy to 
see the mature fruit of superstition and ignorance, 
enthused by a religious fallacy. The atmosphere of 



Eft. xvm. CONNECTING LINK. 173 

light, truth, and holiness in which we live, makes it 
almost impossible for us to realize the dark mysteries 
of idolatry, immorality, degrading slavery, barbarisms, 
and awful sins that were practiced during the dark 
ages. The superstitions and ridiculous things of the 
middle ages were bred in the hot-beds of ignorance. 
As soon as men got the word of God and let the light 
shine into their hearts and minds, superstition and the 
horrid wickedness of the dark ages began to disappear. 
The account given of the unhappy issues of the cru- 
sades will be sufficient to suggest a lively idea of the 
melancholy condition to which the professed Christians 
were reduced in Asia, which is a good sample of the 
condition of the church in all parts of the world at 
that time. 



CHAPTEK XVIII. 



CONNECTING LINK BETWEEN THE PAPACY 
AND THE BEEOKMATION. 

The year 1300, during the pontificate of Boniface 
VIII. , may be regarded as marking the highest emi- 
nence to which the papal power ever attained. From 
this period, firm and lasting as the dominion of the 
Eoman pontiffs seemed to be, it appears to have been 
gradually undermined and weakened, partly by the pride 
and rashness of the popes themselves, and partly by sev- 
eral unexpected events. A circumstance here falls under 
notice, which in its relation and tendency contributed 



174 HISTORY OF THE CHURCH, a. d. 1300-1530. 

in no small degree to weaken the power of the papal 
supremacy. And this is said to have been the first to 
weaken this power and to aid in the establishing of the 
Reformation principles. Philip of France, surnamed 
the Fair, was a man of a bold and enterprising spirit — ■ 
a man worthy to wear a crown. To check such a spirit 
in every popish monarch was the true interests of St. 
Peter. Boniface VIII. therefore thought it advisable 
to let Philip understand that the tiara was superior to 
the diadem, and that France as well as all other king- 
doms was subject to the pope, both in spiritual and 
temporal matters. Such arrogance was despised by 
Philip, who replied to the holy father, "We give you 
to understand that in temporal affairs we are subject 
to no one." The great prelate being insulted at such 
insolence, took greater measures to check the blasphe- 
mous monarch, declaring him a heretic, and as such 
given over to perdition. Philip treated all this pon- 
tifical fary with the contempt it deserved, and re- 
mained safely enthroned in the hearts of the people. 
Philip in the meantime took measures to depose the 
pontiff, by a general council, and in anticipation of 
the meeting of such a council, caused Boniface to be 
seized. The person intrusted with this business 
treated the pope most rudely, inflicting a severe wound 
upon his head. His friends, however, secured his res- 
cue; but the mortification occasioned by his insults 
soon after caused his death. The successor of this 
unfortunate pontiff, Benedict XL, had learned by 
these things to behave with moderation toward such a 
man as Philip. 

Benedict soon died, and Philip succeeded in getting 



ch. xvm, CONNECTING LINK. lib 

a French pope to succeed him, and also the removal of 
St. Peter's chair from Rome to Avignon, in France, 
where it continued seventy years. This contributed 
greatly to the weakening of the authority and influence 
of the papal dominion, while it added new vigor to the 
measures of the aspiring French monarch. Terrible 
were the effects of the change of the papal residence, 
especially as the pontiff was now generally a French- 
man. Some attempts were made to restore the holy 
chair to its former and original standing, but the issue 
produced a complete schism in papacy, in the year 
1378, which lasted forty years. Eome was the seat 
of Urban VI., and Avignon that of Clement VII. The 
rival pontiffs forgot not to hurl thunder at each other's 
head: nor were the people less confused; they knew 
not which to obey — both could not be legitimate — and 
therefore, while they were thus undermined, and the 
popes mutually resolved to hold their respective posts, 
the French entered into a determination to acknowledge 
neither; and the Avignon father was, by order of the 
king, thrown into prison. Thus the papal authority, 
which had been long viewed with enthusiasm and 
devotion, began to sink into contempt; at least it was 
most fully proved that the papal throne was not like 
mount Sinai at die giving of the law, which even a 
beast might not touch with impunity. Philip and his 
successors gave such a grievous stab to the papal 
power, that it never afterwards reached that height 
which had distinguished it for ages before. 

While the Roman see was roaring and tossing and 
lashing its furious waves against the rocks and threat- 
ening death on every hand, there were a few gleams of 



176 HISTORY OF THE CHURCH, a. d. 1300-1500. 

light springing up here and there, indicating the 
approaching dawn of the Eeformation. The proper 
place has now been reached to give a short sketch of 
some of these lights, or forerunners of reform. 



CHAPTER XIX. 
FORERUNNERS OF THE REFORMATION. 

THE WALDENSES. 

The Waldenses, a community of Christians who 
inhabit a mountain tract on the Italian side of the 
Cottian Alps, southwest from Turin, were among 
the first to protest against papal authority, and 
to attempt to lift up a higher standard "than the doc- 
trines of the church of Rome. The religious doctrines 
of the Waldenses are now similar to those of the 
Reformed churches. There is a minister in each par- 
ish, called a barba, and the synod is presided over by an 
elected moderator. The Waldenses had at one time 
bishops, but that was when the sect was more widely 
spread than it now is. The history of this people from 
the days of Claudius to the time of Peter Waldo (1160) 
is involved in much obscurity. They seem to have 
had no writers among them capable of recording their 
proceedings, during this period; but it is well known 
that they existed as a class of Christians, separate from 
the erroneous faith and practice of the Catholic 
church; and at lecgth became quite numerous. From 
the time of Peter Waldo the Waldenses, or Vaudois 



cir.xix. FORERUNNERS OF REFORMATION. 177 

church, as it is called, was much increased by his 
labors. 

The attempts of Peter Waldo and his followers were 
neither employed nor designed to introduce new doc- 
trines, nor to propose new articles of faith to Chris- 
tians. All they aimed at was to reduce the form of 
ecclesiastical government, and the manners both of 
the clergy and people, to that amiable simplicity and 
primitive sanctity that characterized the apostolic 
ages, and which appear so strongly recommended in 
the precepts and injunctions of the Divine Author of 
our holy religion. In consequence of this design, they 
complained that the Eoman church had degenerated, 
under Constantine the Great, from its primitive purity 
and sanctity. They denied the supremacy of the 
Eoman pontiff, and maintained that the rulers and 
ministers of the church were obliged, by their voca- 
tion, to imitate the poverty of the apostles, and to 
procure for themselves a subsistence by the work of 
their hands. They considered every Christian as, in 
a certain measure, qualified and authorized to instruct, 
exhort, and confirm the brethren in their Christian 
course; and demanded the restoration of the ancient 
penitential discipline of the church ; that is, the expia- 
tion of transgressions by prayer, fasting, and alms, 
which the newly-invented doctrine of indulgences had 
almost totally abolished. They at the same time 
affirmed that every true Christian was qualified and 
entitled to prescribe to the penitent the kind or degree 
of satisfaction or expiation that their transgressions 
required; that confession made to priests was by no 
means necessary, since the humble offender might 



178 HISTORY OF THE CHURCH. a.d.1300-1500. 

acknowledge his sins and testify his repentance to any 
true believer, and might expect from such the counsel 
and admonition which his case demanded. They main- 
tained that the power of delivering sinners from the 
guilt and punishment of their offenses belonged to God 
alone ; and that indulgences, of consequence, were the 
criminal inventions of sordid avarice. They looked 
upon the prayers and other ceremonies that were insti- 
tuted in behalf of the dead, as vain, useless, and 
absurd, and denied the existence of departed souls in 
a purgatorial state of purification; affirming that they 
were immediately, upon their separation from the 
body, received into heaven, or thrust down to hell. 
These and other tenets of a like nature, composed the 
system of doctrine propagated by the Waldenses. 
Their rules of practice were extremely austere; for they 
adopted as the model of their moral discipline the 
sermon of Christ on the mount, which they interpreted 
and explained in the most rigorous and literal manner; 
and consequently prohibited and condemned in their 
society all wars, and suits of law, and all attempts 
towards the acquisition of wealth, the inflicting of 
capital punishment, self-defense against unjust vio- 
lence, and oaths of all kinds. 

During the greater part of the seventeenth century, 
those of the Waldenses who lived in the valleys of 
Piedmont, and who had embraced the doctrine, disci- 
pline, and worship of the church at Geneva, were 
oppressed and persecuted in the most barbarous and 
inhuman manner by the ministers of Eome. The per- 
secution was carried on with peculiar marks of rage 
and enormity in the years 1655, 1656, and 1696, and 



oh. xix. FORERUNNERS OF REFORMATION. 179 

seemed to portend nothing less than the total extinc- 
tion of that unhappy people. The most horrid scenes 
of violence and bloodshed were exhibited in this theater 
of papal tyranny ; and the few Waldenses that survived 
were indebted for their existence and support to the 
intercession made for them by the English and Dutch 
governments, and also by the Swiss cantons, who solic- 
ited the clemency of the duke of Savoy on their behalf. 

JOHN" WYCLIFFE. 

John WyclifPe, the greatest of the reformers before 
the Reformation, was born in 1324, and is supposed to 
have been a native of the parish of the same name, 
near the town of Richmond in Yorkshire. He studied 
at Oxford; but of his early university career nothing 
is known. He is deservedly called the Father of the 
Reformation, not only because by his numerous writ- 
ings he fearlessly and successfully exposed the wicked 
and unchristian pretensions of the popes and prelates, 
and the extreme corruption of the Romish church; 
but especially as he first rendered the scriptures into 
the • English tongue. Wycliffe was a prodigy of learn- 
ing in. that dark age. He was professor of divinity at 
Oxford, which university he defended against the 
insolent pretensions of the mendicant friars. He 
boldly remonstrated with the pope, on account of his 
exorbitant exactions, which upon various pretenses, it 
is said, amounted to a great deal more than was paid 
by the nation in taxes to the king. Wycliffe rendered 
to the church the greatest service which was possible 
in the order of instrumentality. Besides restoring the 
true doctrine of a sinner's justification by faith in the 
atonement and righteousness of Christ, he translated 



180 HISTORY OF THE CHURCH, a. d. 1300-1500. 

the whole Bible into [English ; by the circulation of 
which, especially the New Testament, the word of God 
was spread open to the people, and a permanent 
foundation was laid for the future destruction of the 
Eomish idolatry, superstition, and tyranny, by the 
diffusion of the pure doctrine of the gospel of Christ. 
Every possible effort was made, both by the popes and 
the prelates, not only to silence Wycliffe, but to destroy 
him; but he was protected by the powerful Duke of 
Lancaster, son of the aged king. He spent the latter 
years of his life in the discharge of his pastoral duties, 
as rector of Lutterworth, in Leicestershire, where he 
died in peace in A. D. 1384. 

The principles of this reformer were too sacred to 
perish at the death of their advocate; though, by his 
zealous opposition to popery and prelacy, he created 
many enemies, who labored to extirpate his doctrine 
and blast his memory. His doctrines were condemned 
in a popish council at Constance; and, by order of 
Pope Martin V., his books were burned; his bones 
were also dug up and burned to ashes by the same 
order, under the direction of Fleming, bishop of Lin- 
coln, in A. D. 1428. These proceedings were insuffi- 
cient to extinguish the divine light which his ministry 
had kindled. His numerous writings rendered him 
famous ; and they were sought, copied, and circulated 
all over Europe — recommended not a little by a public 
testimony borne by the doctors of the University of 
Oxford, to the character of that great man. 

The followers of Wycliffe, during his lifetime, were 
considerably numerous; but after his death, they 
greatly increased, both in England and other countries. 



ch.xix. FORERUNNERS OF REFORMATION. *8l 

They were called Wycliffites, and, by a vulgar term of 
reproach brought from Belgium into England, Lol- 
lards. The increase of the Wycliffites filled the 
clergy, and the other friends of popery, with alarm; 
and a most spirited persecution of them was com- 
menced. Many were imprisoned, and others were sus- 
pended by chains from a gallows, and burned alive. 
Among the sufferers who perished in this manner, was 
Lord Cobham, a man who by his valor and loyalty had 
raised himself high in the favor of both the king and 
the people. 

JOHK HTTSS. 

From England the writings of Wycliffe were carried 
by an officer of Oxford into Bohemia, where they were 
read by John Huss, rector of the University of Prague. 
These writings opened the mind of Huss, who, having 
great boldness and decision of character, began vehe- 
mently to declaim against the vices and errors of the 
monks and clergy, and was successful in bringing 
Bohemia, and especially the university, to the adoption 
of the sentiments of Wycliffe. The introduction of 
Wyclitfe's writings into the university gave great 
offense to the archbishop of Prague. Between him 
and Huss a controversy arose, which was at length 
carried to the pope, who ordered Huss to appear 
before him at Rome. This Huss declined to do, and 
was excommunicated. He continued, however, boldly 
to propagate his sentiments, both from the pulpit and 
by means of his pen. 

In the year 1414 was convened the Council of Con- 
stance, the object of which was to put an end to the 
papal schism, which was accordingly effected, after it 



i82 HISTORY OF THE CHURCH, A. d. 1300-1500. 

had continued nearly forty years. Before this council 
Huss was cited to appear, and at the same time, 
Jerome of Prague, the intimate friend and companion 
of Huss. By the council both these eminent men were 
condemned; the former of whom was accordingly 
burned in 1415, and the latter in the following year. 
Here it was also that the' writings and bones of 
Wy cliff e were ordered to be burned. 

John Huss raised his voice in Bohemia a hundred 
years before Luther offered to speak in Saxony. He 
appeared to have dipped deeper than his predecessors 
into the real essence of Christian truth. He begged of 
Christ to grant him the grace whereby he might be 
enabled to glory in nothing save in his cross and in the 
inappreciable shame of his sufferings. The flames 
which rose from his funeral nile kindled a fire that 
through dense darkness spread a distinct light, the in- 
fluences of which were not readily extinguished. John 
Huss from the bottom of his dungeon, sent fortn to 
the world words of prophetic import. He foresaw the 
need of an absolute reformation. When driven from 
Prague, he wandered an outcast among the fields of 
Bohemia, where many crowded anxiously to listen to 
his words. He began to declare: "The wicked have 
commenced by preparing for the goose perfidious nets; 
but if even the goose, which is no more than a domestic 
bird, a peaceable creature, and whose flight carries it 
but a short way into the air, has nevertheless broken 
through their meshes, other birds, whose flight will 
bear them boldly towards the heavens, will yet break 
through them with much more force. Instead of a 
silly goose, the truth will hereafter send forth eagles 




JOHN HUSS. 



184 HISTORY OF THE CHURCH, a. d. 1300-1500. 

and falcons with piercing looks." This was fulfilled 
in the reformers a hundred years later. When Huss 
was brought to the stake and the fagots were piled up 
around him he said to those doing it, "You are 
now going to burn a goose [Huss signifying goose in 
the Bohemian language] : but in a century you will 
have a swan, whom you can neither roast nor boil." 
This surely was fulfilled in Martin Luther. Scarcely 
had the counci4s of Constance and Basel, in which 
Huss and his pupils had been condemned, terminated 
their meetings, when the witnesses against Eome again 
commenced with yet greater vigor, a few of whom will 
be mentioned. 

OTHER TESTIMONIES AGAINST POPERY PRIOR TO THE 
REFORMATION. 

Thomas Conecte, Carmelite, made his appearance in 
Flanders. He declared the practice of abominations 
in Eome, that the church stood in need of reforma- 
tion, and that, in observing the worship of God, it 
was not necessary to fear excommunication by the 
pope. 

Andreas, the archbishop of Crayn, and a cardinal, 
finding himself at Eome as ambassador from the em- 
peror, was horror-stricken upon discovering that the 
papal sanctity in .which he had so devoutly believed 
was no more than a fable; and in his simplicity, he ad- 
dressed to Sixtus IV. certain evangelical representa- 
tions. These were answered in terms of derision and 
with acts of persecution. He declared the whole church 
to be shaken with divisions, heresies, crimes, vices, in- 
justice, and errors, and evils innumerable, so that it 
was ready to be swallowed up in the ravenous abyss of 



CH.XIX. FORERUNNERS OF REFORMATION. 185 

condemnation." For these sayings he was cast into 
prison, and died in a dungeon. 

Jerome Savonarola also suffered death at the stake in 
1497 because he believed God forgives men their sins, 
and justifies them in mercy. 

John Vitrarius of Tournay, the gray friar, whose 
monastic spirit did not appear to be of a very high 
order, spoke in very strong terms against the corrup- 
tions of the church. "It would be better," said he, 
"to cut the throat of a child than to rear him in a 
religion not reformed." 

John Lallier, teacher of Sorbonne, rose up in 1484 
against the tyrannical domination of the hierarchy. 

John de Vesalia, a teacher of theology in Erfurt, a 
man of strong mind and quick perceptions, attacked 
the errors upon which the hierarchy rested, and de- 
clared the holy scriptures to be the only ground of 
faith. This good old man was left by tne Inquisition 
to die in one of the dungeons of that institution in 
the year 1482. 

John Wessel, undoubtedly the most remarkable of 
these forerunners of the Eeformation, was a man full 
of courage and love of the truth, who was a teacher of 
theology, successively at Cologne, Louvain, Paris, 
Heidelberg, and Groningen, and of whom Luther 
decared, "If I had sooner read his writings, my 
enemies might have been able to think that Luther 
had drawn all his ideas out of Wessel, so much is his 
mind and mine in complete accord." "St. Paul and 
St. James," Jsaid Wessel, "relate different, but not 
contrary things. Both believe that the just live by 
faith, but by a faith which acts through charity. - He 



186 HISTOR? OF THE CHURCH, a. d. 1300-1500. 

who, listening to the gospel, believes, desires, hopes, 
trusts in the good news, and loves him who justifies 
and blesses him, giving himself afterwards entirely 
over to him who loves him, attributes nothing to him- 
self, since he knows that out of his own funds he has 
nothing to give. The sheep must distinguish the 
things given him to eat, and avoid poisonous food, 
even though offered by the shepherd himself. The 
people ought to follow the pastors in the pasture- 
ground, but when it is no longer in the pasture- 
ground they lead them, they are no more pastors; 
and then since they are beyond their province, the 
people are no longer bound to obey their call. Noth- 
ing works more surely for the destruction of the church 
than a corrupt body of clergy. It is not necessary to 
fulfill the precepts of the prelates or teachers beyond 
the limits prescribed by St. Paul. We are the servants 
of God and not of the pope, as it is said, 'Thou shalt 
worship the Lord thy God, and him only shalt thou 
serve.' The Holy Spirit has promised to strengthen, to 
vivify, to preserve, and to increase the unity of the 
church, and he will not leave the church to the care 
of the pontiff of Eome, who often takes no care of it. 
Nor does the mere sex prevent a woman even, if she be 
faithful and prudent and have the spirit and charity 
spread abroad in ^her heart, from feeling, judging, 
approving, and resolving, by a judgment which God 
ratifies." 

Thus as the Eeformation draws near, the testimonies 
against popery increase. The Reformation had an 
existence within the hearts of the people before the 
appearance of Luther. The doctrines of Wycliffe, issu- 



CS. xix. FORERUNNERS OF REFORMATION. 18? 

ing from the colleges of Oxford, had spread rapidly 
over the whole extent of Chistendom, and had secured 
adherents in Bavaria, Swabia, Franconia, Prussia, and 
Bohemia. 




MARTIN LUTHER AND HIS WIFE. 



ch. xx. LUTHER AND THE REFORMATION. 189 



PERIOD III. 



CHAPTEE XX. 
LUTHEE AND THE EEFOEMATION. 

This third period of history embraces (1) the 
Eeformation by Martin Luther in the sixteenth cen- 
tury, and the decline of the Eoman supremacy, and 
(2) other reformers and sect-making in the sixteenth, 
seventeenth, eighteenth, and nineteenth centuries. 

Martin Luther was born at Eisleben on Nov. 10, 
1483. His father was a miner in humble circum- 
stances; his mother, as Melanchthon records, was a 
woman of exemplary virtue, and peculiarly esteemed 
in her walk of life. Shortly after Martin's birth, his 
parents removed to Mansfield, where their circum- 
stances ere long improved by industry and persever- 
ance. Their son was sent to school ; and both at home 
and in school his training was of a severe and harden- 
ing character. His father sometimes whipped him, he 
says, "for a mere trifle, till the blood came," and he 
was subject to the scholastic rod fifteen times in one 
day. Scholastic and parental severity was the rule in 
those days; bat whatever may have been/the character 
of Luther's schoolmaster at Mansfield, there is no 
reason to believe that his father was a man of excep- 
tionally stern character. While he whipped his son 
soundly, he also tenderly cared for him, and was in 
the habit of carrying him to and from school in his 
arms with gentle solicitude. Luther's schooling was 



190 HISTORY OF THE CHURCH. 1483-1546. 

completed at Magdeburg and Eisenach, and at the 
latter place he attracted the notice of a good lady of 
the name of Cotta, who provided him with a comfort- 
able home during his stay there. 

"When he had reached his eighteenth "year, he en- 
tered the University of Erfurt, with the view of qual- 
ifying himself for the legal profession. He went 
through the usual studies in the classics and the school- 
men, and took his degree of doctor of philosophy, or 
master of arts, in 1505, when he was twenty-one years 
of age. Previous to this, however, a profound change 
of feeling had begun in him. Chancing one day to 
examine the Vulgate in the university library, he saw 
with astonishment that 'there were more gospels and 
epistles than in the lectionaries. He was arrested by 
the contents of his newly found treasure. His heart 
was deeply touched, and he resolved to devote himself 
to a [spiritual life. He separated himself from his 
friends and fellow students, and withdrew into the 
Augustine convent at Erfurt. Here he s$)ent the 
next three years of his life — years of peculiar interest 
and significance ; for it was during this time that he 
laid, in the study of the Bible and of Augustine, the 
foundation of those doctrinal convictions which were 
afterwards to rouse and strengthen him in his struggle 
against the papacy. He describes very vividly the 
spiritual crisis through which he passed, the burden 
of sin which so long lay upon him, "too heavy to be 
borne"; and the relief that he at length found in the 
clear apprehension of the doctrine of forgiveness of 
sins through the grace of Christ. 

In the year 1507 Luther was ordained a priest, and 



ch.xx. LUTHER AND THE REFORMATION. 191 

in the following year he removed to Wittenberg, des- 
tined to derive its chief celebrity from his name. He 
became a teacher in the new university, founded there 
by the elector Frederick of Saxony. In 1509 he be- 
came a bachelor of theology, and commenced lecturing 
on the holy scriptures. His lectures made a great 
impression, and the novelty of his views already began 
to excite attention. "This monk," said the rector of 
the university, "will puzzle our doctors, and bring in 
a new doctrine." Besides lecturing he began to 
preach, and his sermons reached a wider audience, and 
produced a still more powerful influence. 

In 1510 or 1511, he was sent on a mission to Rome, 
and he has described very vividly what he saw and 
heard there. His devout and unquestioning reverence, 
for he was jet in his own subsequent view "a most 
insane papist," appears in strange conflict with his 
awakened thoughtfulness and the moral indignation 
beginning to stir in him at the abuses of the papacy. 
On Luther's return from Rome, he was made a Doctor 
of the Holy Scripture, and his career as a reformer 
may be said to have commenced. He became indig- 
nant against the different sins and abominations that 
were practiced and urged upon the people, and his 
bold steps against these things were all that was neces- 
sary to awaken a wide-spread excitement. Many were 
the combats and narrow escapes of Luther during 
his life. 

In the year 1525 he was married to Catharine von 
Bora, one of nine nuns, who, under the influence of 
his teaching, had emancipated themselves from their 
religious vows. His marriage rejoiced his enemies, and 



192 HISTORY OF THE CHURCH. 1483-1546. 

even alarmed some of his friends. But it greatly con- 
tributed to his happiness, while it served to enrich and 
strengthen his character. All the most interesting 
events of his life were in connection with his wife 
and children. He died in the end of February, 1546. 
Luther's works are very voluminous, partly in Latin, 
and partly in German. Among those of more general 
interest are his "Table-talk," his "Letters," and his 
"Sermons." DeWette has given to the public a copi- 
ous and valuable edition of his "Letters," which, along 
with his "Table-talk" are the chief authority for his 
life. Many special lives of him, however, have been 
written, by Melanchthon, Audin, and others. The 
reader will see the growing fruits of Luther's labor 
as he proceeds with the following short history of the 
Reformation. 



CHAPTER XXI. 



THE REFORMATION OF THE SIXTEENTH 
CENTURY. 

Since the introduction of the gospel to mankind, 
sixteen hundred years have elapsed, a small portion 
of which exhibits Chistianity in its native "simplicity 
and glory. But the mystery of iniquity, which had 
been working from the apostle Paul's time, slowly 
gathering strength, soon matured under the 3miles of 
a civil establishment. From the time of the papal 
usurpation to the Reformation, was a long and gloomy 



ch. xxi. THE REFORMATION. 193 

period — a dark day of twelve hundred sixty years — 
from which we have emerged during the century now 
under consideration. The evils arising from papal 
domination were, in their moral and political charac- 
ter, of the worst kind that could possibly befall the 
human race : all civil government was prostrate before 
the chair of St. Peter. Before the period of the Eefor- 
mation, the pope had in the most audacious manner 
declared himself the sovereign of the whole world. 
The wealth of nations could not be legally possessed 
by its right owners, but a large proportion was thrown 
into the coffers of the pope and priests. A vast part 
of the population in every Christian country, instead 
of being employed in useful avocations, were leading 
an idle and disorderly life in caves and convents or 
wandering all the world over, circulating the most 
abominable falsehoods, and committing the worst 
crimes. Nonsense and superstition were the summit 
of learning; and the glory of man consisted in his 
living and dying in the faith and favor of the Catholic 
church. This vast fabric, with all its appendage of 
strength and of splendor, was set on fire and consumed 
by the truth. "And then shall that Wicked be re- 
vealed, whom the Lord shall consume with the spirit 
of his mouth, and shall destroy with the brightness of 
his coming."— 2 Thess. 2:8. 

The Reformation began by Luther in the city of 
Wittenberg, in Saxony, but was not long confined 
either to that city or that province. In 1520 the Fran- 
ciscan friars, who had the charge of promulgating the 
indulgences in Switzerland, were opposed by Zwingli, 
a man not inferior in understanding and knowledge to 



194 HISTORY OF THE CHURCH. 16th cent. 

Luther himself. He proceeded with the greatest 
vigor, even at the very beginning, bo overthrow the 
whole fabric of popery ; but his opinions were declared 
erroneous by the universities of Cologne and Louvain. 
Notwithstanding this, the magistrates of Zurich ap- 
proved of his proceedings; and that whole canton, 
together with those of Bern, Basel, and Schaffhausen 
embraced his opinions. 

In Germany, Luther continued to make great ad- 
vances, without being in the least intimidated by the 
ecclesiastical censures which were thundered against 
him from all quarters, he being continually protected 
by the German princes, either from religious or polit- 
ical motives, so that his adversaries could not accom- 
plish his destruction, as they had done that of others. 
Melanchthon, Oarlstadt and other men of eminence 
also greatly forwarded the work of Luther ; and in all 
probability the popish hierarchy would have soon come 
to an end, in the northern parts of Europe at least, had 
not the emperor Charles V. given a severe check to thn 
progress of the Eeformation in Germany. 

During the confinement of Luther in a castle near 
Wartburg, the Eeformation advanced rapidly, almost 
every city in Saxony embracing the Lutheran opinions. 
At this time an alteration in the established forms of 
worship was first ventured upon at Wittenberg, by 
abolishing the celebration of private masses, and by 
giving the cup, as well as the bread, to the laity in the 
Lord's Supper. In a short time, however, the new 
opinions were condemned by the University of Paris, and 
a refutation of them was attempted by Henry VIII. of 
England. But Luther was n°t to be thus intimidated, 



ch.xxi. THE REFORMATION. 195 

He published his reproofs with as much determination 
as if he had been refuting the meanest adversary. And 
while the efforts of Luther were thus everywhere 
crowned with success, the divisions began to prevail 
which have since so much agitated the reformed body. 
The first dispute was between Luther and Zwingli con- 
cerning the manner in which the body and blood of 
Christ were present in the eucharist. Both parties 
maintained their tenets with the utmost obstinacy, and, 
by their divisions, first gave the adversaries an argument 
against them, which to this day the Catholics urge 
with great force ; namely, that the Protestants are so 
divided that it is impossible to know who are right or 
wrong, and that there can not be a stronger proof 
thau these divisions that the whole doctrine is false. 
To these intestine divisions were added the horrors of 
civil war, occasioned by oppression on the one hand, 
and enthusiasm on the other. These proceedings, 
however, were checked. 

Luther and Melanchthon were ordered by the elector 
of Saxony to draw up a body of laws relating to the 
form of ecclesiastical government, and the method of 
public worship, which was to be proclaimed by heralds 
throughout his dominions. This was the first Protes- 
tant discipline. While confined by his friend Freder- 
ick of Saxony in the old castle of Wartburg, to protect 
him from seizure by order of the pope or the emperor 
Charles V., Luther completed his translation of the 
New Testament into German. This was published in 
September, 1522. When it was read the people were 
greatly astonished to find how different the laws of 
Christ were from those which had been imposed by' the 



196 HISTORY OF THE CHURCH. 16th cent. 

pope, and to which they had been subject. The 
princes and people saw that Luther's opinions were 
founded on truth. They openly renounced the papal 
supremacy, and the happy morn of the Reformation 
was welcomed by those who had long sat in supersti- 
tious darkness. 

In the year 1530 Charles V. assembled the famous 
diet of Augsburg, which was opened in the month of 
June. At this diet, the emperor determined, if possi- 
ble, to bring all subjects in dispute between the papists 
and Protestants to a final termination. In view of 
such a determination, Luther drew np a summary of 
the Protestant doctrines to be presented to the diet. 
This was rewritten and polished by the scholarly 
Melanchthon, and is known to the present day as the 
Confession of Augsburg. This confession dates the close 
of the dark night of the papacy, and the beginning 
of the cloudy day of sectism. After toiling through a 
long dismal night of papal darkness, a beam of gospel 
day, as the morning spread upon the mountains, re- 
vives the fainting spirit of Christianity. During the 
twelve hundred sixty years of papal reign the darkness 
was total. Most all the grand features of primitive 
Christianity were lost. But now the gospel began to 
shine, and men- saw the awful darkness from which 
they were emerging, but because of division and sect- 
making the full gospel light was not permitted to shine 
even in Protestantism. The scripture was fulfilled in 
Zech. 14:6, 7 — "And it shall come to pass in that day, 
that the light shall not be clear, nor dark: but it shall 
be one day which shall be known to the Lord, not day 
nor night." 



(jh. xxr. TBE REFORMATION. 197 

On the opening of the diet, this Confession was pre- 
sented, and on being read, was listened to by the em- 
peror and assembled princes with profound attention. 
After it had been read in the diet of Augsburg, it 
was subscribed to by many German princes, who had 
not before heard a clear statement of the position of 
the reformers. Such was the impression made upon 
the minds of the members that strong hopes were in- 
dulged that the diet would consent that Protestantism 
should be tolerated. But these hopes were not des- 
tined at this time to be realized. Strongly pressed by 
the papacy, the emperor at length agreed to the pass- 
ing of a decree, commanding all his subjects to ac- 
knowledge the supremacy of Eome in all matters 
ecclesiastical, upon pain of the imperial wrath. On 
the breaking up of the diet the Protestant princes saw 
that nothing remained for them but to unite in mea- 
sures of mutual defense of their cause. Accordingly 
in the latter part of the same year, they assembled at 
Smalkald, and entered into a solemn league, commonly 
known by the name of the League of Smalkald, for the 
support of their religious liberties, and resolved to 
apply to the kings of France, England, and .Denmark 
for protection. These preparations for defense made 
no small impression upon the emperor; besides, he was 
at this time considerably perplexed in consequence of 
an attack upon his dominions by the Turks, which 
rendered a rupture with the Protestant princes ex- 
tremely unpleasant. Hence he was induced to con- 
clude a treaty of peace with them at Nuremburg, in 
1532, by which the decrees of Worms and Augsburg 
were revoked, and the Lutherans were left to enjoy 



198 HISTORY OF THE CHURC&. 16th cent. 

their rights till the long promised council should assem- 
ble, and decide the mighty controversy. This inspired 
all the friends of the Eeformation with vigor and reso- 
lution.. It gave strength to the feeble, and persever- 
ance to the bold. The secret friends of the Lutheran 
cause were induced to come forward; and several 
states openly declared on the side of Protestantism, to 
the great mortification of the Eoman pontiff and the 
papal advocates. 

In 1534 the overthrow of the papal power in Eng- 
land, and the founding of the Chitrch of England 
happened, under peculiar circumstances. Henry VIII. , 
reigning monarch of England at that time, a man of 
distinguished abilities, but notorious for his violent 
passions and beastly vices, in consequence of the pope's 
refusal to grant him a divorce from his wife, in order 
that he might marry another woman, shook off the 
papal yoke and declared himself head of trie church in 
England; and from this time the papal authority in 
England in a great measure ceased. The progress of 
reformation in England, during the life of Henry, 
was slow. The principle alteration consisted in the 
removal of the supremacy from the pope to the king ; 
the dissemination of the Bible, and the suppression of 
the monasteries.. In most other respects the Eomish 
superstition remained untouched ; . and great severity 
was exercised against such as attempted to advance the 
reformation beyond what the king prescribed. 

Happily for the cause of truth, Henry elevated to 
the see of Canterbury Thomas Oranmer, a man of 
distinguished learning. His mind being opened to a 
just view of the great doctrines of the Bible, he labored 



CH.xxi. THE REFORMATION. 199 

to forward the cause of the Reformation. And in 
this he was assisted by the new queen, Anne Boleyn. 
Convinced of the importance of a general dissemina- 
tion of the Scriptures, Cranmer persuaded the king to 
authorize their publication, which was accordingly 
effected, and the Bible was read in many of the assem- 
blies, by which multitudes were caused to hear it. 

Cranmer also directed the king's 'attention to the 
suppression of the monasteries. These were at this 
time exceedingly numerous, and possessed immense 
wealth. They extended no small influence in respect 
to learning and religion; and while they existed 
it was evident that ignorance and superstition 
would exercise a lordly power over the land. To 
Cranmer's suggestion Henry acceded. The monks 
were his enemies and, under the pretext of their im- 
morality, he was willing to lay hold of their wealth. 
In the year 1535 Cranmer commenced the visitation. 
The result of this investigation was very unfavorable to 
these institutions; they were represented as nurseries 
of idolatry, cruelty, intemperance, and incontinence, 
and worthy only to be broken up. Immediately an 
order was issued for the suppression of the lesser con- 
vents; three hundred seventy-six of which were de- 
stroyed, by which Henry acquired £10,000 in plate and 
movables, and an annual income of £30,000. About 
ten thousand ejected friars were thrown upon the 
government to support, many of whom were intro- 
duced, from economy, into vacant benefices; and these 
hosts of disquieted papists — enemies of innovation — 
became connected with the Church of England. 
Another inquiry was not long after instituted into- the 



200 HISTORY OF THE CHURCH. 16th cee» . 

character of the larger monasteries, and their suppres- 
sion followed. From 1537 to 1539 six hundred forty- 
five monasteries were destroyed, besides ninety col- 
leges, more than two thousand chantries, five chapels, 
and ten hospitals; and all their wealth — including 
lands, silks, and jewels — flowed into the royal coffers. 
The conduct of Henry was no sooner reported at Eome, 
than he was denounced as an opponent of Christ's 
vicar on earth. He was excommunicated, his kingdom 
laid under an interdict, and he himself cited to appear 
at Eome. To the lofty spirit of Henry, these ravings 
of the pope were only as an idle wind. Henry died in 
the year 1547. 

In order to see how far reform had advanced at this 
time, it is necessary only to look at the ^principal 
grounds of dispute, and the light in which they then 
stood. These were (1) papal supremacy, (2) infallibil- 
ity, (3) reading the scriptures in an unknown tongue, 
(4) indulgences, (5) image worship, (6) transubstantia- 
tion, and (7) the denial of the cup to laymen. The 
first four were corrected; the fifth was modified; but 
the last two were still corrupting the national creed. 



CHAPTER XXII. 

THE REFORMATION CONTINUED. 

When the sun is up, who can hinder its shining? 
The light of reformation was risen upon the benighted 
souls of men, and it was impossible to prevent the 



Ch.xxii THE REFORMATION CONTINUED. 201 

impulse it was calculated to produce. In spite of all 
the united efforts of popes and princes, France was 
added to the scenes of heretical pravity. The state of 
politics between France and Germany rendering the 
affairs of the Reformation very precarious, it was to the 
interest of Francis I. sometimes to tolerate and at 
other times to persecute. The queen of Navarre was a 
zealous Protestant, and sister to the French monarch. 
Her influence often prevailed in favor of the glorious 
cause ; but Francis himself was a bigoted papist, and 
desired the total extirpation of Lutheranism. He was 
heard to say that if he thought the blood in his arm 
was tainted with the Lutheran heresy, he would have 
it cut off; and that he would not spare even his own 
children, if they entertained sentiments contrary to 
those of the Catholic church. 

It was under the reign of this persecuting prince 
that the famous John Calvin began his career. Calvin 
was born at Noyon, in Picardy, in the year 1509. In 
the year 1534 he forsook the fellowship of Eome, and 
in 1536 was made teacher of theology at Geneva. His 
genius, learning, eloquence, and piety, rendered him 
respectable even in the eyes of his enemies. 

The name Calvinist seems to have been given at first 
to those who embraced not merely the doctrine, but 
the church government and discipline established at 
Geneva, and to distinguish them from the Lutherans. 
But since the meeting of the Synod of Dort, the name 
has been chiefly applied to those who embrace his 
leading views of the gospel, to distinguish them from 
the Arminians. The leading principles taught by 
Calvin were the same as those of Augustine. The 



202 HISTORY OF THE CHURCH. IGth cent. 

main doctrines by which those who are called after his 
name are distinguished from the Arminians, are 
reduced to five articles; and which, from their being 
the principal points discussed at the Synod of Dort, 
have since been denominated the five points. These 
are: predestination, particular redemption, total de- 
pravity, effectual calling, and the certain perseverance 
of the saints. 

The character of Calvin stands high among the re- 
formers. Next to Luther he accomplished more for 
the Reformation than any other individual. He early 
exhibited specimens of mental greatness, and as his 
intellectual powers developed themselves it was appa- 
rent that he was destined to take a high rank among 
his contemporaries. The ardor with which he pursued 
his studies was unremitted; and at the age of twenty- 
two, Scaliger pronounced him to be "the most learned 
man in Europe." The reformed churches in France 
adopted his confession of faith, and were modeled after 
the ecclesiastical order of Geneva. The liturgy of the 
English church was revised and reformed by his means. 
In Scotland and Holland his system was adopted, and 
by many churches in Germany and Poland; indeed, 
every country in which the light of the Reformation 
had made its way, felt the influence of his powerful 
mind. But at Geneva, as a central point, he was the 
light of the church, the oracle of the laws, the sup- 
porter of liberty, the restorer of morals, and the foun- 
tain of literature and the sciences. He died in the 
year 1564. 

The principles which underlay Calvin's theological 
and ecclesiastical system have been a powerful factor 



ch.xxh. THE REFORMATION CONTINUED. 203 

in the growth of civil liberty. Wherever Calvinism 
spread — in England, Scotland, Holland, or France — 
men learned to defend their rights against the tyranny 
of civil rulers. Moreover, the separation of church 
and state was the first step in the development of 
religious freedom. 

Calvin's doctrine. Though Calvin was an active and 
energetic worker in the Eeformation, yet some of his 
opinions were foreign to the real meaning of the gos- 
pel. "We assert," says Calvin, "that by an eternal 
and unchangeable decree God hath determined whom 
he shall one day permit to have a share in eternal felic- 
ity, and whom he shall doom to destruction. In 
respect of the elect the decree is founded in his unmer- 
ited mercy, without any regard to human worthiness; 
but those whom he delivers up to damnaticn are by a 
just and irreprehensible judgment excluded from all 
access to eternal life." From the doctrine of "elec- 
tion" follows that of "particular redemption"; i. e., 
that Christ died only for the elect, and not for all men. 
A full statement of these opinions may be found in the 
"Westminster Confession of Faith" set forth by the 
"Westminster Assembly of Divines" (1643-1649), which 
is still the authoritative confession of the Kirk of Scot- 
land, and is recognized as more or less authoritative by 
all Calvinistic sects. Great controversies have arisen 
among Calvinists respecting the divine decree, and 
they are divided into two parties: one holding that 
those imagined decrees were positively issued, and thus 
"absolute"; the other that they were only God's 
foresight of the fall. Whitefield also separated from 
Wesley on account of the determined opposition which 



204 HISTORY OF THE CHURCH. 16th cm*. 

the litter offered to the Calvinism of the former. The 
Calvinists were called to experience the most severe 
trials from the persecuting spirit of the Roman 
Catholics. 

ANABAPTISTS. 

At this period in history a class of people denomi- 
nated Anabaptists may properly be mentioned. They 
seem to be considered by some historians as a low and 
degraded class of people. Anabaptists are those who 
maintain that baptism ought always to be performed by 
immersion. The word is compounded of two Greek 
words signifying ''anew" and "a baptist," and practi- 
cally means that those who have been baptized in their 
infancy ought to be baptized anew. It is a word which 
has been indiscriminately applied to Christians of very 
different principles and practices. The English and 
Dutch Baptists do not consider the word as at all 
applicable to their sects; because those persons whom 
they baptize they consider as never having been bap- 
tized before, although they have undergone what they 
term the ceremony of sprinkling in their infancy. 
During the dark ages of papacy the apostolic mode of 
baptism had been almost lost, but it was maintained by 
a few; and during the period of the Reformation a few 
practiced baptism by immersion, but they were classi- 
fied among the fanatics. 

The Anabaptists of Germany, besides their ideas 
concerning baptism, believed in a perfect church estab- 
lishment, pure in its members, and free from the insti- 
tutions of human policy. Some of them considered it 
possible by human industry and vigilance, to purify 
Roman Catholicism; and seeing the attempts of 



ch. xxii. THE REFORMATION CONTINUED. 205 

Luther to be successful, they hoped that the period 
had arrived in which the church was to be restored to 
this purity. Others not satisfied with Luther's plan of 
reformation undertook a more perfect plan, or, more 
properly, a visionary enterprise to found a new church, 
entirely spiritual and divine. This sect was soon 
joined by great numbers, whose characters and capaci- 
ties were very different. Their progress was rapid ; for 
in a very short space of time their discourses, visions, 
and predictions excited great commotions in various 
parts of Europe. 

The most fanatic faction of all these was that which 
pretended that the founders of this new and perfect 
church were under a divine impulse, and were armed 
against all opposition by the power of working mira- 
cles. It was this faction that, in the year 1521, began 
their fanatical work under the guidance of Munzer, 
Stubner, Stork, etc. These men taught that among 
Christians who had the precepts of the gospel to direct 
and the Spirit of God to guide them, the office of mag- 
istracy was not only unnecessary, but an unlawful en- 
croachment on their spiritual liberty; that the distinc- 
tion occasioned by birth, rank, or wealth should be 
abolished; that all Christians, throwing their posses- 
sions into one stock, should live together in that state of 
equality which becomes members of the same family; 
that as neither the laws of nature, nor the precepts of 
the Xew Testament had prohibited polygamy, they 
should use the same liberty as the patriarchs did in 
this respect. They employed at first the various arts 
of persecution in order to propagate their doctrines, 
and related a number of visions and revelations,, with 



206 HISTORY OF THE CHURCH. 16th cent. 

which they pretended to have been favored from 
above; but when they found that this would not avail, 
and that the ministry of Luther and other reformers 
was detrimental to their cause, they then madly at- 
tempted to propagate their sentiments by force of arms. 
Munzer and his associates, in the year 1525, pat 
themselves at the head of a numerous army and declared 
war against all laws, governments, and magistrates of 
every kind, under the chimerical pretext that Christ 
himself was now to take the reiris of all government 
into his hands; but this seditious crowd was routed 
and dispersed by the elector of Saxony and other 
princes, and Munzer, their leader, put to death. 
Many of his followers, however, survived, and propa- 
gated their opinions through Germany, Switzerland, 
and Holland. In 1533 a party of them settled at 
Minister, under two leaders of the names of Mat- 
thiesen and Bockhold. Having made themselves 
masters of the city, they deposed the magistrates, con- 
fiscated the estates of such as had escaped, and depos- 
ited the wealth in a public treasury for common use. 
They made preparations for the defense of the city, 
and invited the Anabaptists in the Low Countries to 
assemble at Munster, which they called mount Sion, 
that from thence" they might reduce all the nations of 
the earth under their dominion. Matthiesen was soon 
cut off by the bishop of Minister's army, and was suc- 
ceeded by Bockhold, who was proclaimed by a pre- 
tended special designation of heaven, as the king of 
Sion, and invested with legislative powers like those of 
Moses. The city of Munster, however, was taken after 
a long siege, and Bockhold punished with death. 



ch.xxiti. THE REFORMATION CONCLUDED. 207 

It must be acknowledged that the true rise of the 
insurrections of this period ought not to be attributed 
to religious opinions. The first insurgents groaned 
under severe oppressions, and took up arms in defense 
of their civil liberties; and of these commotions the 
Anabaptists seem rather to have availed themselves 
than to have been the prime movers. That a great 
part were Anabaptists seems indisputable; at the same 
time it appears fiom history that a great part also 
were Eoman Catholics, and a still greater part were 
those who had scarcely any religious principles at all. 
Indeed, when one reads of the vast numbers that were 
concerned in these insurrections, of whom it is re- 
ported that 100,000 fell by the sword, it appears rea- 
sonable to conclude that they were not all Anabaptists. 
It is but just to observe also, that the Baptists in 
England and Holland, and all countries at the present 
day are to be considered in a different light from those 
above mentioned. 



CHAPTER XXIII. 

THE REFORMATION CONCLUDED. 

Huguenots. The origin of the term Huguenot is 
extremely 1 obscure. It is supposed to have had its rise 
in 1560, but authors are not agreed as to the origin and 
occasion of it. It is said to have been applied first to 
the Protestants of Erance by way of contempt, or 
nickname, and that like the Geux of Flanders, they 



208 HISTORY OF THE CHURCH. 16th cent. 

assumed and bore it with pride. Some suppose the 
term to be derived from hugon, a word used in Tou- 
raine to signify persons who walk at night in the streets 
— the early Protestants, like the early Christians, 
having chosen that time for their religious assemblies. 
Others are of the opinion that it was derived from a 
French and faulty pronunciation of the German word 
Eidgenossen, or Confederates, the name given to those 
citizens of Geneva who entered into an alliance with 
the Swiss cantons to resist the attempts of Charles 
III., Duke of Savoy, against their liberties. The Con- 
federates were called Eignots, and hence, probably, 
the [derivation of the word Huguenots. A third sur- 
mise is that the word was derived, from one Hugues, a 
Genevese Calvinist. The persecution which the 
Huguenots have undergone has scarce its parallel in 
the history of religion. During the reign of Charles 
IX., on the 24th of August, 1572, happened the mas- 
sacre of St. Bartholomew's day, when more than thirty 
thousand ol them throughout France were butchered 
with circumstances of aggravated cruelty. 

In each country of Europe the Information had its 
distinctive features. In France it was peculiarly a 
national movement. France had already witnessed 
two movements for reform before the rise of Protes- 
tantism. In the fifteenth century the Gallican theolo- 
gians had sought to remove ecclesiastical abuses and to 
check the encroachments of the papacy. Two centu- 
ries before the rise of the Gallican reformers, a move- 
ment of a much more radical character began in 
southern France. Here the anti-sacerdotal'sects — the 
'Waldenses, of which an account has already been given, 



ch. xxiii. THE REFORMATION CONCLUDED. 209 

and the Oatharists — nourished for a time. But only a 
small remnant survived the terrible persecutions to 
which they were subjected, and continued to cherish 
the simple faith of their ancestors. France it seems 
was in reality opposed to any reformation which struck 
at the foundations of the Eoman Catholic system. It 
had no sympathy with attack on the sacraments and 
the hierarchic body. Protestantism, which was first 
introduced into France under the Lutheran form, soon 
became Oalvinistic through the influence of Geneva; 
for from the Genevan printing-offices there were sent 
forth Bibles and many other books. This means of 
spreading the truth had become in the hands of the 
reformers at this time a great power, not only in 
France but all over Europe. 

Printing, one of the greatest blessings that God ever 
bestowed upon the world, had been invented about a 
century before this, but had slowly come into use. 
Until the invention of printing, the most profound 
thinker saw his influence limited to his immediate 
circle of friends, but the new art made it possible for 
men to speak to and act upon the world at large. It 
enabled books to be multiplied rapidly, in such num- 
bers and at such moderate cant that all mankind were 
brought into nearer and more intimate relation with 
each other. It is not the author's purpose to describe 
the discovery or the gradual growth of the art, but 
merely to speak of the influence which it exercised 
upon the mi ads of men with regard to matters of 
religion. The early printers confined themselves chiefly 
to printing and publishing great numbers of copies of 
the Bible; and they had ready sale for all that they 

14 



210 HISTORY OF THE CHURCH. 16th cent. 

could print, at prices sufficient to pay them for all 
their labor. The demand was more than they could 
supply. The effect of the study of the scriptures by 
these first readers was wonderful. They at once began 
to see the glorious way of life as pointed out by Jesus 
Christ and the apostles. Men in different countries at 
once set about to translate the Bible into the language 
of their respective tongues. These translations were 
given to the public by the printers. In 1448 a Bohe- 
mian version of the Bible appeared. It was followed 
by an Italian version in 1471, a Dutch version in 1477, a 
French version in 1477, and a Spanish version in 1478. 
Thus at the opening of the sixteenth century, the Bible 
was accessible to many persons in all the principal 
countries of Europe. 

At first it was not permitted to be read by the pub- 
lic, but only priests had a right to read it to the people. 
But as the art of printing increased and improved, 
Bibles became so numerous that the people could take 
them to their homes and read them in secret. People 
of the present time, who have the Bible upon their 
tables, and in their pockets, and have the liberty to 
read it when they please, have no conception of 
the feverish eagerness with winch the people of the 
sixteenth century turned to the blessed Book for infor- 
mation and relief. They found the teaching of God's 
Holy AVord one thing, and the claims and practices 
of the Roman church another. The Bible gave no 
license to extort money from the people by the sale 
of indulgences or to inflict tortures upon heretics; 
neither did it teach the supremacy of the pope, the 
praying to the Virgin Mary or the saints, or the worship 



ch. xxiii. THE REFORMATION CONCLUDED. 211 

of images and relics. But it taught that men are saved 
by believing in Jesus Christ and the atoning efficacy 
of his blood. A perusal of the scriptures satisfied men 
that the simple teachings of Christ and his apostles 
were a very different thing from the faith and practice 
of the Roman church. The people who had so long 
walked in darkness now saw light — "the true light 
that lighteth every man that cometh into the world." 
Bible-readers wonderfully increased, and the great 
work of improvement and reformation went on, until 
it seemed that France was on the eve of a great moral 
and social as well as a religious regeneration. Eome 
now took alarm. It made but little difference to the 
priests and monks whether the manners and morals of 
the people were bettered or not. They saw only that 
their own power was at stake. The mass was neg- 
lected, and the amount of revenue lessened. Their 
tyrannical grasp upon humanity was being loosened, 
and they resolved to put a stop to a practice so danger- 
ous to the church as reading the Bible. As soon as 
the news reached the ears of the pope, that the read- 
ing of the Bible was bringing about such a great 
change, he immediately ordered a stop put to the read- 
ing, and also a destruction of all the Bibles in France. 
From that time it was determined by the papal power 
to exterminate the supporters of the Reformation in 
France. In 1525 Clement VII. established, or enlarged, 
the Inquisition in France, conferring upon it "apostolic 
authority" to try and to condemn heretics. The king, 
also, urged on by the clergy, became the enemy of the 
reformed Royal edicts were issued commanding the 
extermination of heretics in every part of the kingdom. 



212 HISTORY OF THE CHURCH. 16th cent. 

See the account of the persecution in France as given 
in the next chapter. 

The pope and the clergy denounced the Bible as 
being the vilest of all publications and the cause of 
all the trouble. Wherever the Bible was found printed 
in the common tongue it was burned. All that were 
suspected of printing, selling, or circulating the Bible 
were seized and burned. In Paris alone, during the 
first six months of the year 1534, twenty men and one 
woman were burned for this cause. The art of print- 
ing also suffered vengeance from the Romanists. They 
denounced it as of the devil, and endeavored to de- 
stroy it, and printers suffered everywhere, as well as 
the venders of the Bible. All efforts, however, to 
destroy the Bible or the art of printing, or even to 
stop its progress, proved to be in vaiu. Printing had 
become a necessity to men, and it was impossible to 
destroy it. Germany, Holland, and Switzerland were 
full of printing-presses sending forth Bibles and the 
literature of Luther and Calvin more rapidly than their 
enemies could destroy it. English, French, Dutch, 
and German Bibles came pouring from these fruitful 
presses. Effort after effort, and edict upon edict 
went forth to stop the progress of the Reformation. 
But persecution could not check the spread of the 
truth. The Huguenots increased in strength in spite 
of the cruel laws against them. Men and women 
suffered death at the stake and in many other ways, 
rather than give up their faith. The curiosity of the 
unbelieving was aroused; they desired to learn what 
was in the forbidden Bible to inspire such zeal and 
endurance, and they too read the Bible, and many of 



Ch. xxni. THE REFORMATION CONCLUDED. 213 

them also became converted to the salvation of Jesus. 
On Jan. 17, 1562, appeared an edict, giving noble- 
men the right of the free exercise of their religion on 
their own estates. It seemed that France was about 
to extend justice to the reformed. But the pope and 
priests were determined if possible to quash the cause 
of the reformers. The Huguenots availed themselves 
of this liberty for a short time and held their meetings 
of worship for a while. On Christmas day, 1562, a 
congregation of three thousand Huguenots assembled 
for religious worship at the town of Vassy. On Sun- 
day, March 1, 1563 they assembled again in a large 
barn near the same town. They numbered about 
twelve hundred persons, haviug come in from all parts 
of the surrounding country. It happened that while 
they were assembled the Duke of Guise, accompanied 
by his wife, and his brother, the cardinal of Lorraine, 
and a company of armed men on their way to Paris 
were passing through Vassy. Being informed of the 
meeting of the Huguenots, he immediately marched 
his men to the barn where they had assembled. 
The duke's men at once began to abuse the peo- 
ple of the congregation as "heretics, dogs, and 
rebels." Two shots were fired at persons on the plat- 
form, others followed, and three persons were killed 
and several wounded. The Huguenots were unarmed, 
and unable to make any resistence. They therefore 
endeavored to shut the doors of the building, but 
these were broken open by Guise's men, who rushed in 
and continued their assault. Guise's orders were to 
put all the heretics to the sword, and to spare none. 
His orders were faithfully executed. About fifty were 



214 HISTORY OF THE CHURCH 16th cent 

killed on the spot, and two hundred wounded ; many 
of the wounds were mortal. The rest escaped from 
the building and sought safety in flight. 

After the murdering was ended and the Duke was 
walking about viewing the awful work of which he 
had been the leader, some one handed him a book that 
had been picked \ip in the barn. He examined it curi- 
ously, having never seen anything like it before. 
Handing it to his brother, the cardinal of Lorraine, 
he exclaimed: "Here is one of the cursed Huguenots' 
books!" The cardinal glanced at it, and smiled: 
"There is not much harm in it, he said, "for it is the 
Bible of the Holy Scriptures." The duke was con- 
fused, but burst out angrily: "What! The Holy Scrip- 
tures! It is fifteen hundred years since Jesus Christ 
suffered death and passion, and but one since that 
book has been printed. Do you call it the Gospel? 
By God's death it is worth nothing." "My brother is 
in the wrong," quietly observed the cardinal as he 
turned away. The duke then marched on to Paris, 
where he was received with great joy and pomp, and 
was praised by loud cheers, hailing him as the defender 
of the faith and the savior of the country. 

About this time all the Catholics in France rose 
up against the Huguenots. Urged on by the pope and 
Catherine the queen-mother, a civil war ensued, 
lasting about ten years and resulting in much blood- 
shed and also in the defeat of the Catholics. The 
treaty of peace at this time did not stop the persecu- 
tion of the Huguenots by the papacy. The Jesuits 
went about their work using the Inquisition as a 
mighty battering-ram against the ranks of the Hugue- 



ch. xxtit. THE REFORMATION CONCLUDED. 215 

nots. Certain it is, that these poor people suffered in 
greater numbers in France than in any other part of 
the continent. At one time twelve hundred were 
beheaded under the imputation of rebellion; at an- 
other, three thousand were slain; and during three 
months the papists were allowed to murder Huguenots 
at their pleasure, in which time two thousand fell vic- 
tims to the Catholics. 

But the crowning scenes were on St, Bartholomew's 
clay, August 24, 1572. The extreme unparalleled 
wickedness of this day was effected by a deep-laid 
scheme. Catherine de' Medici, queen-mother of King 
Charles IX., after many fruitless attempts to extir- 
pate heresy by force of arms, determined now by 
deception to win the Huguenots to her confidence so 
as to disarm them of any suspicion, in order to ar- 
range to strike the blow that would wipe the Hugue- 
nots out of France. In order to make things appear 
more flattering, a marriage was agreed upon between 
the king's sister and Henry of Navarre. The marriage 
was accordingly solemnized at Paris, August 18, and 
a great number of the Protestants were present. 
During the afternoon of the 23d, the king rode through 
the streets of Paris accompanied by the Chevalier 
d'Angouleme; and the queen-mother, to disarm sus- 
picion, held her court as usual. Neither gave any out- 
ward indication of the dreadful crime they had in con- 
templation. On the morning of the 24th of August, 
1572, the awful work of death began. Sunday morn- 
ing being St. Bartholomew's day, as the bells were ring- 
ing for morning prayers, a great number of soldiers ap- 
peared suddenly in the streets, and began to murder 



216 HISTORY OF THE CHURCH. 16th cent. 

the Huguenots. The massacre continued three days, 
during which seven hundred houses were pillaged, and 
more than five thousand people perished. One man 
boasted to the king that he had killed one hundred 
fifty in one night. From Paris the bloody orders were 
sent to the surrounding provinces, where many thou- 
sand more were added to the inhuman account. The 
entire number of the victims of this dreadful persecu- 
tion has been variously estimated from 30,000 to 100, 
000. This sad affair, so disgraceful to the annals of 
France, must be laid chiefly to the charge of Eome; 
for the Vatican resounded with rejoicing, and the 
court of Spain publicly recognized the deed. It 
appears from authentic records, that between the years 
1530 and 1580 not less than a million French Protes- 
tants lost their lives through the mad zeal and savage 
cruelty of blind infatuated papists. If such were the 
slaughters among the people, what must have been the 
whole number of Protestants? It is said that in the 
year 1571 they had two thousand one hundred fifty 
congregations, in many of which were ten thousand 
members ; and yet this vast body at length saw the 
predominance of the Eoman hierarchy, and their own 
cause reduced to a state the most degrading and 
hopeless. 



ch.xxiv. PERSECUTIONS ENDURED. 217 



CHAPTER XXIV. 

PERSECUTIONS ENDURED BY THE 
REFORMERS. 

Persecution has been the means in the providence 
of God of strengthening and spreading the very princi- 
ples which at times seemed to expire with the martyr. 
In the days of the primitive church, when persecution 
was strong against them they increased in numbers, 
faith, and favor with God; but when peace was de- 
clared, Christians became proud, careless, and weak in 
faith. The grandest and most fruitful achievements 
of Christians were won at the stake, on the cross, in 
the arena, and on the scaffold. All the pagan kings 
and powers, and also the Jewish powers, were arrayed 
agianst the poor unarmed Christian. "We see him ex- 
piring in the flames at the stake; we see him devoured 
by the wild beasts; we see him dying on the gallows; 
we see him hewn down by the sword; we see him 
languishing in prison; we see him stoned, mocked, 
scourged, sawn asunder, tempted, and wandering 
about in sheepskins, and goatskins, being destitute, 
afflicted, tormented, and wandering in deserts, and in 
mountains, and in dens, and caves of the earth. Yet 
in the midst of all these sufferings and persecutions, 
we see the stone that was cut out without hands which 
smote these powers, and we see the kingdom which 
the God of heaven set up, a kingdom which shall 
never be destroyed — we see it break in pieces and 
consume all these kingdoms. Yes, we see it standing 



218 HISTORY OF THE CHURCH. 1500-1650. 

yet to-day and forevermore; and it will stand through- 
out all eternity. 

As primitive Christianity won its crown of glory 
through the awful fires of persecution, so did Protes- 
tant Christianity. Eome had taken away the Bible 
and hidden its truths away, as she supposed, forever 
from the people. But when Martin Luther and other 
reformers began to uncover the truth, papal Eome, 
following the example of her pagan predecessors, 
struggled fiercely to crush the truths which the re- 
formers, after much labor, succeeded in rescuing from 
the dungeons of superstition and ignorance, to which 
they had been consigned. Thank God that they did 
succeed in rescuing the blessed charter of our salva- 
tion, and made it free to all men. In defense of a free 
Bible they went to the stake gladly, counting them- 
selves happy to suffer persecution and death so that 
those who survived or came after them might enjoy the 
rights purchased with their blood. In all the coun- 
tries of Europe the fires blazed, and the groans of the 
martyrs went up to God, but everywhere the principles 
for which they died have triumphed. 

The loss which the Eoman power sustained by the 
Eeformation was severely felt by her. She had been 
successfully attacked, and her wide-spread influence 
was narrowing down. A still deeper depression 
awaited her, unless means could be devised by which 
her authority could be sustained. Under this convic- 
tion, the Eoman pontiffs were continually on the alert, 
and ready to take advantage of every facility by which 
their power might continue as it was ; or, if possible, 
be restored to its former lordly state. The first means 




CRUELTIES OF THE INQUISITION" — RACK. 



220 HISTORY OF THE CHURCH. 1500-1650. 

adopted for this purpose was the employment of the 
order of Jesuits, whose business it was to go forth, as 
the advocates of the papal power, to teach the world 
the propriety of submission to its authority, and its 
superior claims upon their respect and patronage. A 
second means employed by the papacy to secure and 
enlarge its declining authority was an attempt to 
Christianize the heathen in several parts of Asia and 
South America. A third means employed by the 
Eoman church to sustain and increase its authority 
consisted in the better regulation of its internal con- 
cerns. Accordingly, the laws and procedures in the 
courts of Inquisition were revised and corrected; col- 
leges and schools of learning were established; youths 
were tiained up in the art of disputing, and in defend- 
ing the doctrines of the Catholics ; books of a perni- 
cious tendency were revised or suppressed; and high 
and honorable distinctions were conferred on the most 
zealous defenders of the faith. In short, every plan 
which ingenuity could suggest or which wealth and 
influence could carry forward, was adopted to maintain 
the authority of the Roman pontiff. 

A fourth plan adopted by them to advance their 
cause and maintain their power, was their persecution 
of the Protestants.- A full account of the calamities 
caused by the papists, even in a single country, would 
greatly exceed the limits of this volume. Scarcely a 
country in which Protestants were to be found was 
exempted from cruelties, which equaled and often 
exceeded in severity, those which had been experienced 
at an earlier day under Nero and Domitian. It has 
been computed that during these persecutions not less 



ch. xxiv. PERSECUTIONS ENDURED. 221 

than fifty millions of Protestants were put to death. 
The countries which suffered most severely were Italy, 
the Netherlands, Spain, France, parts of Germany, and 
England. , 

The following brief account of the persecutions of the 
sixteenth century in different parts of Europe, is taken 
from Buck's Dictionary. The friends of the Eefor- 
mation were anathematized and excommunicated, and 
the life of Luther was often in danger, though at last 
he died on the bed of peace. From time to time innu- 
merable schemes were suggested to overthrow the 
reformed church, and wars were set on foot for the 
same "purpose. The Invincible Armada, as it was 
vainly called, had the same end in view. The Inquisi- 
tion, which was established in the thirteenth century 
against the Waldenses, was now more effectually set to 
work. Terrible persecutions were carried on in various 
parts of Germany, and even in Bohemia, which con- 
tinued about thirty years, and the blood of the saints 
was said to flow like rivers of water. The countries of 
Poland, Lithuania, and Hungary, were in a similar 
manner deluged with Protestant blood. 

HOLLAND. 

In Holland and in the other Low Countries, for many 
years the most amazing cruelties were exercised under 
the merciless and unrelenting hands of the Spaniards, 
to whom the inhabitants in that part of the world 
were then in subjection. Father Paul observes that 
the Belgic martyrs were 50,000, but Grotius and others 
observe that there were 100,000 who suffered by the 
hand of the executioner. Herein, however, Satan and 
his agents failed of their purpose ; for in the issue a 



222 HISTORY OF THE CHURCH. 1500-1650. 

great part of the Netherlands shook off the Spanish 
yoke, and erected themselves into a separate and inde- 
pendent state, which has ever since been considered 
as one of the principal Protestant countries. 

FRANCE. 

No country, perhaps, has ever produced more mar- 
tyrs than France. After many cruelties had been 
exercised against the Protestants, there was a most 
violent persecution of them in the year 1572, in the 
reign of Charles IX., of which an account has already 
been given in Chapter xxiii. But all these persecutions 
were, however, far exceeded in cruelty by those which 
took place in the time of Louis XIV. It can not be 
pleasant to any man's feelings, who has the least 
humanity, to recite these dreadful scenes of horror, 
cruelty, and devastation; but to show what supersti- 
tion, bigotry, and fanaticism are capable of producing, 
and for the purpose of holding up the spirit of persecu- 
tion to contempt, they are here detailed, though as con- 
cisely as possible. The soldiers and dragoons went 
into the Protestant houses, where they marred and 
defaced their household stuff; broke their looking- 
glasses and other utensils; threw about their corn and 
wine; sold what they could not destroy; and thus, in 
four or five days, the Protestants were stripped of 
above a million of money. But this was not the 
worst: they turned the dining-rooms of gentlemen 
into stables for horses, and treated the owners of the 
houses where they were quartered with the greatest 
cruelty, lashing them about, not suffering them to eat 
or drink. When they saw the blood and sweat run 
down their faces, they would dash water upon them, 



224 HISTORY OF THE CHURCH. 1500-1650. 

and, putting over their heads kettles and pans turned 
upside down, they made a continual din upon them 
till these unhappy creatures lost their minds. At 
ISTegreplisse, a town near Montauban, they hung up 
Isaac Favin, a Protestant citizen of that place, by his 
armpits, and tormented him a whole night by pinching 
him and tearing off his flesh with pincers. They made 
a great fire round about a boy, twelve years old, who, 
with hands and, eyes lifted up to heaven, cried out, 
"My God! help me!" and when they found Jthe boy 
resolved to die rather than renounce his religion, they 
snatched him from the fire just as he was on the point 
of being burned. In several places the soldiers applied 
red-hot irons to the hands and feet of men, and the 
breasts of women. At Nantes, they hung up several 
women and maids by their feet, and others by their 
arms, and thus exposed them to public view stark- 
naked. They bound mothers, that gave suck, to posts, 
and let their sucking infants lie languishing in their 
sight for several days and nights, crying and gasping 
for life. Some they bound before a great fire, and, 
being half-roasted, let them go — a punishment worse 
than death. Amidst a thousand hideous cries, they 
hung up men and women by the hair, and some by 
their feet, on hooks in chimneys, and smoked them 
with wisps of wet hay till they were suffocated. They 
tied some under the arms with ropes and plunged them 
again and again into wells; they bound others, put 
them to the torture, and with a funnel filled them 
with wine till the fumes of it took away their reason, 
when they made them say they consented to be 
Catholics. They stripped them naked, and, after a 



ch.xxiv. PERSECUTIONS ENDURED. 225 

thousand indignities, stuck them with pins and needles 
from head to foot. In some places they tied fathers 
and husbands to their bed-posts, and before their eyes 
ravished their wives and daughters with impunity. 
They blew up men and women with bellows till they 
burst them. If any, to escape these barbarities, 
endeavored to save themselves by flight, they pursued 
them into the fields and woods where they shot them 
like wild beasts, and prohibited them from departing 
the kingdom upon pain of confiscation of effects, the 
galleys, the task, and perpetual imprisonment — cruel- 
ties worse than ever was practiced by Nero or Diocle- 
tian. With these scenes of desolation and horror the 
popish clergy feasted their eyes and made only matter 
of laughter and sport of them ! 

ENGLAND. 

England has also been the seat of much persecution. 
Though Wycliffe, the first reformer, died peacably 
in his bed, yet such was the malice and spirit of perse- 
cuting Eome, that his bones were ordered to be dug up 
and cast upon a dunghill. The remains of this excel- 
lent man were accordingly dug out of the grave, where 
they had lain undisturbed forty-four years. His bones 
were burned, and the ashes cast into an adjoining 
brook. In the reign of Henry VIII. Bilney, Bainham, 
and many other reformers were burned; but when 
Queen Mary came to the throne the most severe perse- 
cutions took place. Hooper and Eogers were burned 
in a slow fire. Saunders was cruelly tormented a long 
time at the stake before he expired. They put Taylor 
into a barrel of pitch, and set fire to it. Eight illus- 
trious persons, among whom was Earrar, Bishop of St. 



226 HISTORY OF THE CHURCH. 1500-1650. 

David's, were burned by the infamous Bonner. In 
1555, sixty-seven persons were burned, among whom 
were the famous Protestants Bradford, Ridley, Lati- 
mer, and Philpot. In the following year, 1556, 
eighty-five persons were burned. Women and children 
suffered in the flames for heresy. God, what is 
human nature when left to itself! Alas, dispositions 
ferocious as infernal then reign and usurp the heart! 
The queen erected a commission court, which was 
followed by the destruction of nearly eighty more. 
The whole number that suffered death for the re- 
formed faith during the reign of Queen Mary were not 
less than two hundred seventy-seven persons, of whom 
were five bishops, twenty-one clergymen, eight gentle- 
men, eighty-four tradesmen, one hundred husband- 
men, laborers, and servants, fifty-five women, and four 
children. Besides these there were fifty-four more 
under prosecution, seven of whom were whipped, and 
sixteen perished in prison. 

Xor was the reign of 'Elizabeth free from this perse- 
cuting spirit. If any one refused to consent to the 
least ceremony in worship, he was cast into prison, 
where many of the most excellent men in the land 
perished. Two Protestant Anabaptists were burned, 
and many perished. She also, it is said, put two 
Brownists to death; and though her whole reign was 
distinguished for its political prosperity, yet it is evi- 
dent that she did not understand the right of con- 
science; for it is said that more sanguinary laws were 
made in her reign than under any of her predecessors, 
and her bands were stained with the blood both of 
papists and of Puritans. 




I 



228 HISTORY OF THE CHURCH. 1500-1650. 

James I. succeeded Elizabeth: he published a proc- 
lamation, commanding all Protestants to conform 
strictly, and without any exception to all the rites and 
ceremonies of the Church of England. About five 
hundred clergy were immediately silenced, or degraded, 
for not complying. Some were excommunicated, and 
some banished. Two persons were burned for heresy; 
one at Smithfield, and the other at Litchfield. Worn 
out with endless vexations, and unceasing persecu- 
tions, many retired into Holland, and from thence to 
America. It is witnessed by a judicious historian that 
in this and in some following reigns 22,000 persons 
w>re by persecution banished from England to 
America. 

In the reign of Charles I. arose the persecuting 
Laud. A single trait of Laud's character, drawn from 
his own diary, will delineate the man better than could 
any painter. Dr. Leighton, one of the Puritans, was 
by the archbishop's instigation, condemned in the star- 
chamber for writing a book against the hierarchy. 
When sentence was pronounced in court, Laud, pull- 
ing off his cap and lifting up his eyes to heaven, gave 
thanks to God, who had enabled him to behold this 
vengeance on his enemies; and he thus records the 
execution of the sentence: "1630, Nov. 6. — 1st. He 
was severely whipped, and then placed in the pillory ; 
one of his ears cut off; one side of his nose slit; 
branded on the cheek with a red-hot iron, with the 
letters S. S. ; a fortnight afterward, before the sores 
upon his back, ear, nose, and face were healed, he 
was whipped a second time, and placed in the pillory, 
the other ear cut off, the other side of his nose slit, 



ch.xxtv. PERSECUTIONS ENDURED. 229 

and the other cheek branded." He continued in 
prison till the long parliament set him at liberty. Of 
what a spirit must that man have been, that could with 
apparent satisfaction, record in a private diary such an 
act of cruelty, injustice, and malignity, perpetrated 
under the cloak of law and religion! About four 
years afterwards, William Prynne, a barrister, for a 
book he wrote against the sports on the Lord's day, 
was deprived from practicing at Linclon's Inn, de- 
graded from his degree at Oxford, set in the pillory, 
had his ears cut off, was imprisoned for life, and fined 
five thousand pounds. 

Nor were the Presbyterians, when their government 
was in the ascendancy in England, free from the 
charge of persecution. In 1645 an ordinance was 
published, subjecting all who preached or wrote 
against the Presbyterian directory for public worship 
to a fine not exceeding fifty pounds ; and imprisonment 
for a year, for the third offense in using 'the Episcopal 
Book of Common Prayer, even in a private family. In 
the following year the Presbyterians applied to Parlia- 
ment, pressing them to enforce uniformity in religion, 
and to extirpate popery, prelacy, heresy, and schism, 
but their petition was rejected; but in 1648 the Par- 
liament, ruled by them, published an ordinance 
against heresy, and determined that any person who 
maintained, published, or defended the following 
errors should surfer death. These errors were: 1. 
Denying the being of a God. B. Denying his omni- 
presence, omniscience, etc. 3. Denying the Trinity 
in anj way. 4. Denying that Christ had two natures. 
5. Denying the resurrection, the atonement, the 



230 HISTORY OF THE CHURCH. 1500-1650. 

Scriptures. In the reign of Charles II. the Act of 
Uniformity passed, by which two thousand clergymen 
were deprived of their benefices. Then followed the 
Conventicle Act, and the Oxford Act, under which it 
is said that eight thousand persons were imprisoned 
and reduced to want, and many to the grave. In this 
reign also the Quakers were much persecuted, and 
numbers of them imprisoned. Thus we see how Eng- 
land has bled under the hands of bigotry and persecu- 
tion; nor was toleration enjoyed until William III. 
came to the throne, who showed himself a warm 
friend to the right of conscience. From this time 
on persecution in England practically ceased. 

IRELAND. 

Ireland has likewise been drenched with the blood 
of the Protestants, forty or fifty thousand of whom 
were cruelly murdered in a few days, in different parts 
of the kingdom, in the reign of Charles I. It began 
on the 23d of October, 1641. Having secured the 
principal gentlemen and seized their effects, they mur- 
dered the common people in cold blood, forcing many 
thousands to fly from their homes and settlements 
naked into the bogs and woods, where they perished 
with hunger and cold. Some they whipped to death, 
others they stripped naked, and exposed to shame, and" 
then drove them like herds of swine to perish in the 
mountains. Many hundreds were drowned in rivers, 
some had their throats cut, others were dismembered. 
With some the execrable villains made themselves 
sport, trying who could hack the deepest into a Protes- 
tant's flesh; wives and young virgins were abused in 
the presence of their nearest relations; nay, they taught 




HORRIBLE CRUELTIES INFLICTED ON THE PROTEST- 
ANTS IN IRELAND, IN 1641. 



232 HISTORY OF THE CHURCH. 1500-1650. 

their children to strip and kill the children of the 
Protestants, and dash out their brains against the 
stones. Thus many thousands were massacred in a 
few days, without distinction of age, sex, or quality, 
before they suspected their danger, or had time to pro- 
vide for their defense. 

SCOTLAND, SPAIN, AND OTHER COUNTRIES. 

Besides the persecutions named above, there have 
been several others carried on in different parts of the 
world. Scotland for many years together was the 
scene of cruelty and bloodshed, till it was delivered by 
the monarch of the revolution. Spain, Italy, and the 
valleys of Piedmont, and other places, have been the 
scenes of much persecution. Popery has had the 
greatest hand in this diabolical work. It has to an- 
swer, also, for the lives of millions of Jews, Moham- 
medans, and barbarians. 

When the Moors conquered Spain, in the eighth 
century, they allowed the Christians the free exercise 
of their religion ; but in the fifteenth century, when the 
Moors were overcome, and Ferdinand subdued the 
Moriscoes, the descendants of the Moors, many thou- 
sands were forced to be baptized or burned, massacred, 
or banished, and their children sold for slaves ; besides 
innumerable Jews, who shared the same cruelties, 
chiefly by means of the infernal courts of Inquisition. 
A worse slaughter, if possible, was made among the 
natives of Spanish America, where fifteen millions are 
said to have been sacrificed to the genius of popery in 
about forty years. 

It has been computed that fifty millions of Chris- 
tians have at different times been the victims of the 




CRUELTIES PRACTICED ON THE PROTESTANTS IN SCOT- 
LAND, IN 1543. 



234 HISTORY OF THE CHURCH. 1500-1650. 

persecution of the papists, and put to death for their 
religious opinions. Who can not help dropping a tear 
of sympathy and emotion when he reads the foregoing 
accounts of suffering for Christ's sake, and of the 
madness of depraved humanity? 

Avenge, O Lord ! thy slaughtered saints, whose bones 
Lie scattered on the Alpine mountains cold; 
Even them who kept thy truth so pure of old, 
When all our fathers worshiped stocks and stones, 

Forget not: in thy book record their groans 
Who were thy sheep, and in their ancient fold 
Slain by the bloody Piedmontese that rolled 
Mother with infant down the rocks. Their moans 

The vales redoubled to the hills, and they 

To heaven. Their martyred blood and ashes sow 
O' er all the Italian fields, where still doth sway 

The triple tyrant; that from these may grow 
A hundredfold, who having learned thy way 
Early may fly the Babylonian woe. 

— Milton. 

Never was there a more decided enemy to persecu- 
tion on account of religion, than Milton. He appears 
to have been the first in that darkened age who'under- 
stood the principles of toleration. He took a great 
interest in his time, in effecting the reformation, and 
his name deserves to be handed down to the remotest 
ages of the world. Why should we not remember the 
names, and dwell upon the memorv of those who 
have "been heroes in the cause of Christ? W^e erect 
statues and monuments to the memory of those who 
by their lives gave to us our civil freedom, and we are 
never weary of recounting their deeds. Why, then, 
should we not tell the story of the brave and patient 
Christian men and women who died for our religious 
freedom, who gave us the Bible at the cost of their 
lives, and who brought Christ back to us as our per- 
sonal Savior and friend? A nobler, sweeter, and more 



ch. xxv. SECT-MAKING. 235 

solemn story is not to be found in all the range of his- 
tory, or one which appeals to us more directly or 
powerfully. 



CHAPTER XXV. 
SECT-MAKING, OR DENOMLNATIONALISM. 

At a diet held in Augsburg in 1555, opened by Fer- 
dinand in the name of the emperor, the subjects of 
dispute were discussed, and a treaty was formed, called 
the Peace of Religion, which established the Reforma- 
tion, inasmuch as it secured to the Protestants the free 
exercise of their religion, and placed this inestimable 
liberty on the firmest foundation. From that time 
the power^of the Roman pontiff has, on the one hand, 
been on the decline, and the principles of the Reforma- 
tion have, on the other hand, been advancing. 

The state of Europe at this time or a few years 
later, in respect to religion, stood thus: Italy, Spain, 
Portugal, and the Belgic provinces under the Spanish 
yoke continued their adherence to the Roman pontiff. 
Denmark, Norway, Sweden, Prussia, England, Scot- 
land, Ireland, and Holland, became Protestant. Ger- 
many was about equally divided. In Switzerland the 
Protestants claimed a small majority. For a season 
it was to be hoped that France would forsake the fel- 
lowship of Rome; but at length she became decidedly 
papal, although she retained several million Protes- 
tants within her limits. 



236 HISTORY OF THE CHURCH. 1530-1880. 

Since the establishment of the Reformation, the body 
of professing Christians has been divided into several 
distinct communities or denominations and called by 
different names. Consequently it will be necessary in 
the remainder of this work to treat the Protestant 
church as divided, and under different names. A 
view of these religious names will present a melan- 
choly account of the apostasy. It will evince the 
nature and the effects of that apostasy, and thus 
confirm the scriptural narrative on the subject. It 
will exemplify the great fact of human degeneracy 
in a form and manner calculated to convince every 
candid reader that original, deep, and wide-spread 
corruption, in which the fall of man consists, appears 
in dark lines in the history of the various religions 
which mankind have embraced. Indeed, the most 
disgusting exhibitions of man's apostasy are found in 
many of ihe religions he has contrived, with a view to 
superseding the religion derived from heaven. A view 
of these religions, so far as they are departures from the 
truth, will furnish a sad detail of the extent and power 
of Satan's empire in the world. Mankind having 
apostatized from God, have, in every nation and in 
every period of time, been successively brought under 
the dominion of Satan. They have been subject to his 
influence, obeyed his, laws, and in their religious rites 
often directly paid him homage. In reality, they have 
been his slaves and he has claimed them as his prop- 
erty. The wickedness in which he delights they have, 
in innumerable instances, practiced. Before proceed- 
ing with the short history of these divisions, the 
reader's attention's called to the following comparison 



oh. xxv. SECT-MAKING. 237 

of their doctrines with the doctrine of the Bible. 
It is undoubtedly true that the Bible teaches one- 
ness. All the doctrines which it inculcates agree with 
each other. They have a mutual dependence and con- 
nection; they give one another a reciprocal support and 
influence; they grow out of each other; and all hang 
together, alike deriving their ripeness, freshness, and 
flavor from the same parent stalk. Let any person 
take a copy of the Scriptures with a good concordance, 
and undertake to collect from all parts of the Bible 
upon any one doctrine or moral duty, all that it says 
upon the subject, and he will be surprised at the 
uniformity of the teaching of the different writers. 
They never speak for and against the same doctrine ; 
they never bear witness on both sides of any question ; 
nor is there an instance in which they affirm and deny 
the same thing. That which in reality has any scrip- 
ture in its favor, has all scripture in its favor. There 
is not one scripture in the Bible that favors division 
among God's children. But why there is division 
among professed Christians is not the purpose in this 
book to explain. We know that in the best and 
purest age of the church it was one. It was one fold 
under one Shepherd. It is true that, at the begin- 
ning, there were a great number of churches, but each 
was distinguished by a name descriptive of its locality. 
There was a church of Jerusalem, of Antioch, of 
Ephesus, of Smyrna, of Corinth, and of Eome, besides 
many others. There was not a church consisting of 
the followers and defenders of the doctrine of Paul, 
and another of those of John, and another of those 
of Peter. There were then no such sects as Luther- 



238 HISTORY OF THE CHURCH. 1530-1880. 

ans, Calvinists, and Wesleyans, nor, sucn names as 
Oongregationalist, Presbyterian, Methodist, Episcopa- 
lian, or Baptist. Agreement in fundamentals was the 
only doctrinal unity then demanded, and the united 
band of Christ's disciples assembled around the same 
table, declaring by their actions, "We, being many, 
are one bread and one body, for we are all partakers of 
that one bread." Disciples, Christians, or saints, were 
their grand distinctive names ; and when spoken of as a 
church, it was designated the church of Cod. Nor 
did any one of the apostles or their fellow laborers 
establish any sects in the church of God. The bare 
supposition of the contrary is absurd and revolting to 
every mind acquainted with the inspired record. So far, 
indeed, were they from forming sects, that they firmly 
resisted the introduction of divisions and parties. 
Thus, for example, when in the Corinthian church 
(1 Cor. 1 :10) there was an attempt to introduce differ- 
ent leaders, such as Paul, Apollos, Peter, Luther, 
Calvin, Zwingli, or Wesley, we find the apostle saying, 
"Now I beseech you, brethren, by the name of our 
Lord Jesus Christ, that ye all speak the same thing, 
and that there be no divisions among you; but that ye 
be perfectly joined together in the same mind and in 
the same judgment." Eead also verses 11-17. Thus 
evident is it that the church is one. God, her Gocl, is 
one; Christ, her Kedeemer, is one; the Holy Spirit, 
her sanctifler, is one; the Holy Scriptures, the rule or 
discipline of her faith and worship and obedience, are 
one; the faith of her true members is one precious 
faith; and their privileges, interests, objects, and des- 
tination, are one. "There is," says the apostle, "one 



ch. xxv. SECT-MAKING. 239 

body, and one Spirit, even as ye are called in one hope 
of your calling; one Lord, one faith, one baptism, one 
God and Father of all, who is above all, and through 
all, and in you all." 

Xotwithstanding all the persecution, and division 
among Protestants, the truth, the light of the gospel, 
has spread rapidly; yet not so rapidly, and in so clear 
a form as it would have been if Protestants had kept 
in the one body of Christ. All through the dark 
ages, and during the Reformation, and later, the Bible 
had to struggle against opposition, visible and latent, 
artful and violent. It has had to contend with the 
prevalence of error, the tyranny of passion, and the 
cruelty of persecution. And as it could not be de- 
stroyed by fire, men have endeavored to destroy its 
influence by argument. Infidelity and skepticism 
have risen up with great fluency and power against it. 
Celsus and Porphyry hurled arguments in ancient times 
against it, and uiore modern times have exhibited the 
philosophy of Hobbs, the skeptic doubts of Boyle, the 
polished sarcasm of Bolingbroke, the subtlety of 
Hume, the learning of Gibbon, the mockery of Vol- 
taire, the vulgarity of Paiue, the empty caviling of 
Strauss, the shallow sophistry of Renan, and the ridi- 
cule of Ingersoll. But from all these assaults God's 
word has been preserved. And how marvelous has 
been its preservation! The Book at which kings, em- 
perors, generals, philosophers, statesmen, and legisla- 
tors have all aimed in vain, still holds its enemies in 
derisiou. It has nourished, while its adversaries have 
been blasted one after another, and never did the 
Bible, the Book of books, bid so fair as at present to 



240 HISTORY OF THE CHURCH. 1530-1880. 

be the book of the whole family of mankind. It has 
spread open its pages in almost every land. It is 
printed in Chinese camps, pondered in the red man's 
wigwam, sought after in Benares, a school-book in 
Figi, eagerly bought in Constantinople, loved in the 
kloofs of Kafir-land, while the voice of the dying from 
Assyria to Egypt has been lifted up to bear it wit- 
ness. No book has taken such a hold on the world. 
It goes into the literature of the scholars, and colors 
the talk of the street. The ship or boat of the mer- 
chant can not sail the sea without it; no ship of war 
goes to conflict but the Bible is there. It enters men's 
closets and mingles in all the grief and cheerfulness 
of life. The Bible attends them in their sickness, and 
they are helped by its words in their afflictions. 

The Bible brings both peace and judgment. v If we 
measure to its truths, it is peace and life ; but if we do 
not, it is judgment and death. The apostle says, 
"The word of Goi is quick and powerful, and sharper 
than any two-edged sword, piercing even to the divid- 
ing asunder of soul and spirit, and of the joints and 
marrow, and is a discerner of the thoughts and intents 
of the heart." The prophet said, "Then I turned, and 
lifted up mine eyes, and looked, and behold a flying 
roll. And he said unto me, What seest thou? And I 
answered, I see a flying roll ; the length thereof is twen- 
ty cubits, and the breadth thereof ten cubits. Then 
said he unto me, This is the curse that goeth forth 
over the face of the whole earth : for every one that 
stealeth shall be cut off as on this side according to it; 
and every one that sweareth shall be cut off as on that 
side according to it. I will bring it forth, saith the 



ch. xxvi. SECT-MAKING. 241 

Lord of hosts, and it shall enter into the house of the 
thief, and into the house of him that sweareth falsely 
by my name, and it shall remain in the midst of his 
house, and shall consume it with the timber thereof 
and the stones thereof." 



CHAPTER XXVI. 

SECT-MAKING, OR DENOMINATIONALISM. 

In this chapter the history of the divisions of Prot- 
estantism will be taken up. The purpose is to give a 
concise summary of the denominations that are the 
nearest orthodox; as this work is designed to trace 
a history of the true church, and not all the divisions 
and superstitions in the world. God has a people to- 
day, and a goodly number of his people are scattered 
into the different denominations. It is not the profes- 
sion that makes the child of God, but the new birth. 
And any one who hears enough of the word of God to 
know how to become a child of God and is born of the 
Spirit, belongs to the family or church of God, whether 
he belongs to a denomination or not. 

LUTHERANS. 

The Lutherans derive their name from Martin Lu- 
ther, of whom a short account has already been given. 
Their faith or creed was drawn up by Luther and 
Melanchthon, and presented to the emperor Charles V., 
in 1530, at the Diet of Augsburg, and hence called the 

Augsburg Confession. To the end of Luther's life, 

is 



242 HISTORY OF THE CHURCH. 1530-1880. 

perfect harmony existed between him and his friend 
Melanchthon, but after that time things changed, and 
the gentle, peace-loving spirit of Melanchthon led him 
to various concessions, both to the Eeformed and to 
the Eoman Catholics, which finally produced a wide- 
spread fear that the distinctive doctrines of Luther 
would be sacrificed, and the Reformation itself per- 
iled. Even the most devoted friends of Melanchthon 
were at last forced to the conviction that his mediating 
spirit was attended with the most serious danger to the 
great work which had" been wrought. And while the 
great body of the Lutherans looked with regretful ten- 
derness on the mistakes of Luther's bosom friend, 
there was a small extreme class thoroughly embittered 
against him. In this case as in every other the effort 
at premature peace added strength to the animosity. 
Melanchthon's gentleness led to a fiercer conflict than 
had been called forth by Luther's firmness. No con- 
troversy was ever conducted with more bitterness than 
the Sacramentarian Controversy, so called because the 
principal dispute was about the Lord's Supper. Luther- 
■anism prevails principally on the Continent of Europe, 
and is the principal form of religion in Prussia, Sweden, 
Norway, Denmark, Hanover, Saxony, and some of the 
other German states. In the United States this de- 
nomination is known as the Evangelical Lutheran 
church. 

The establishment of Lutherans in America was 
made a little more than a century after the discovery 
by Columbus, and within a few years of the landing of 
the Pilgrims at Plymouth (1620). The earliest settle- 
ments were made in New York by people from Hoi- 



ch. xxvi. SECT-MAKING. 243 

land. Following this came that of the Swedes, on the 
banks of the Delaware, in 1636. The third was that 
of the Germans, which gradually spread over Pennsyl- 
vania, Maryland, Virginia, and the interior of Xew 
York and the western states. 

The chief doctrinal difference between the Lutherans 
and the Eeformed is as to the real presence of Christ 
in the sacrament of tlie Lord's Supper; the Lutherans 
holding what is often — though very incorrectly — styled 
the doctrine of consubstantiation. They hold a super- 
natural, or sacramental presence, though rejecting 
transubstantiation, while many of their theologians 
have assarted not only the presence of the human 
nature of Christ in the Lord's Supper, but, as Luther 
did, the personal omnipresence of his human nature. 
Other points of difference relate to the allowance in 
Christian worship of things indifferent; and many of 
those things at first retained by Luther and his fellow 
reformers have become favorite and distinguishing chat" 
acteristics of some of the Lutheran societies — as images 
and pictures in places of worship, clerical vestments, 
and such like. Though the Lutherans were the first 
to come out of papal Eome, yet to-day in formality 
they are as near like them as any other denomination. 
In some Lutheran congregations the doctrines of 
Luther and of their symbolical books have given place 
in a great measure to Arminianism, and to a system 
of religion very inconsistent with Luther's doctrine of 
justification by faith. 

CHURCH OF ENGLAND. 

The Church of England dates its origin from the 
time of the Reformation, when Henry VIII. shook off 



244 HISTORY OF THE CHURCH. 1530-1880. 

the pope's authority and took upon himself the title of 
"Head of the Church," as has been mentioned in a 
preceding chapter. The term "Episcopal Church" is 
usually applied to the Established Church of England, 
and its branch, Protestant Episcopal Church, in the 
United States of America. These two organizations 
constitute one and the same church in all points of 
faith and doctrine, and differ only in those ideas of 
church government which are required by the differ- 
ent political organizations of the countries in which 
they exist. The doctrines of the Episcopal Church are 
stated in the Thirty-nine Articles, to be found in their 
Book of Common Prayer. 

KIRK OF SCOTLAND. 

The Church of Scotland was not firmly established 
until 1689 in the reign of William and Mary, when 
episcopacy was totally abolished in Scotland. The 
Westminster Confession of Faith was then received as 
the standard of the national creed ; to which all minis- 
ters and principals and professors in universities are 
obliged to subscribe as the confession of their faith 
before receiving induction Into office. The Church of 
Scotland is remarkable for its uncommon simplicity of 
worship: it possesses no liturgy, no altar, no instru- 
mental music, and its services are all of the simplest 
kind. It observes no festival days. Its ministers are 
all equal. It acknowledges no earthly head, and is 
quite distinct from and independent of the state. Its 
government is Presbyterian, and properly it is the 
mother of all Presbyterian societies. The name Pres- 
byterian is appropriated to a large denomination of 
dissenters in England who have no attachment to the 



atx. xxvi. SEOT-MAKlNG. 245 

Scotch mode of church government; and therefore to 
them the term in its original sense is improperly 
applied. The different factions of Presbyterianism will 
not be taken up. 

The Pesbyterian denomination of the United States 
is a daughter of the Church of Scotland. In 1689 
Presbyterians from Scotland and the north of Ireland 
began to emigrate to America. They settled princi- 
pally in Maryland and Pennsylvania, and soon began 
to establish their church organizations similar to those 
to which they had been devoted in their own countries. 
Later, Francis Makemie, from Ireland, and John 
Hampton, from Scotland, were sent over to preach 
the gospel in the middle and southern colonies. They 
were successful. In 1689 the first Presbyterian Church 
was organized in Philadephia, and about the same time 
congregations were organized in New Jersey, Maryland, 
Delaware, Virginia, and South Carolina. About the 
year 1705 the Philadelphia Presbytery, consisting of 
seven ministers, was formed, and by 1716 the society 
had grown so rapidly that it was found necessary to 
organize the Philadelphia Synod, in which four pres- 
byteries were represented. From this time their 
growth has been rapid and steady, and to-day they are 
a very rich and populous denomination. 

BAPTISTS. 

This appellation signifies a denomination of Chris- 
tians who maintain that baptism is to be administered 
by immersiou, and not by sprinkling. They observe 
that the word baptize signifies immersion, or dipping, 
only ; that John baptized in Jordan ; that he chose a 
place where there was much water; that Jesus came 



246 HISTORY OF THE CHURCH. 1530-1880. 

up out of the water; that Philip and the eunuch went 
down both into the water ; that the terms washing , 
purifying, purging in baptism, so often mentioned in 
scripture, allude to this mode; that immersion only was 
the practice of the apostles and the first Christians; 
and that one of the reasons why it was laid aside was 
the love of novelty. These positions they believe to 
be so clear from scripture and history that they stand 
in need of but little argument to support their views. 
Baptists claim to have a history previous to the 
Eeformation. Indeed, they claim that the advocates 
of their views of the church and of the ordinances may 
be traced back through the Vaudois, the Waldenses 
("Poor Men of Lyons"), the Albigenses, the Cathari, 
the Paulicians, and the Patarenes, the Donatists, the 
Xovatians, the Messalians, the Euchites, and the Mon- 
tanists of the second century, to the apostles. It is no 
doubt true that immersion was practiced all along- 
down to the present time, but there is no account of a 
people characterized as Baptists until 1638. There 
were, however, baptists — immersers — among the 
Albigenses, the Waldenses, and the followers of Wyc- 
lirfe; but it does not appear that they were known 
by the name Baptists. The Anabaptists, of whom 
an account has been given (See Chapter xxii.), must 
not be confounded with Baptists. In this connection 
the following quotation from the International Cyclo- 
paedia will serve to make the matter clear. "The Bap- 
tists of Great Britain and America reject the name of 
Anabaptists, as expressing only an accidental circum- 
stance of their tenets — viz., the rebaptizing of converts 
from other sects, who happen to have been baptized in 



ch. xxvi. SECT-MAKING, 247 

infancy — and also as associating them with the scan- 
dals of the German Anabaptists of the sixteenth cen- 
tury, from whom they claim to he historically distinct. 
From ihe same feeling, the modern sect in Germany 
and Holland style themselves Taufgesinnle." 

About 1H44 they began to make a considerable figure 
in England, and spread themselves into several separate 
congregations. After they had separated from the 
Independents (about the year 1638) and set up for 
themselves under a pastor, having renounced their 
former baptism, they sent over one of their number to 
be immersed by one of the Dutch Mennonites of 
Amsterdam, that he might be qualified to baptize his 
friends in England after the same manner. . The Bap- 
tists subsisted for a long time under two denomina- 
tions; viz., the Particular, or Calvinistical, who preach 
predestination, and the General, or Arminian, who 
teach that salvation is offered to all mankind. Some of 
them observe the seventh day of the week as the 
Sabbath, not apprehending the law that enjoined it to 
have been repealed by Christ. At the present time 
Baptists are divided into many factions. 

In America the Baptists were chiefly Oalvinistic, and 
held occasional fellowship with the Particular Baptists 
in England. But of late years the Arminian side has 
flourished and increased more rapidly. The name of 
Roger Williams must have the honor of being placed at 
the head of every account of the introduction of Bap- 
tists into America, and of the establishing of the Bap- 
tist Church in this country. Roger Williams was born 
in Wales. In his youth he came to London, and at- 
tracted the attention of Sir Edward Coke by his short- 



248 HISTORY OF THE CHURCH. 1530-1880. 

hand notes of sermons, and speeches in the star-cham- 
ber, and Coke assisted him to a university education. 
He was a member of the Church of England, and was 
designed for the priesthood. But he became a Puri- 
tan, and emigrated to America in 1630, settling at 
Salem, Massachusetts. He was not there long before 
his liberal views on the question of conscience in mat- 
ters of belief rendered him obnoxious to the Puritan 
settlers of the colony. He contended against religious 
persecution in all forms. He protested against the 
union of church and state, which then and long after 
existed in both Massachusetts and Connecticut. He 
was not then a Baptist, though in advocating these 
views he was defending principles of which Baptists 
had ever been the representatives. This the authori- 
ties of the colony would not tolerate. He was there- 
fore condemned, and for no other reasons than holding 
those opinions which now none think of questioning, 
but all love. In the enjoyment of civil and religious 
liberty, one might be inclined to think it was always 
bo. But it wa3 not. This freedom cost much heroic 
suffering, and noble sacrifice. To none are Americans 
more indebted than to Roger Williams. 

The Salem Puritans sentenced Williams to banish- 
ment, and expelled him in 1635 from the colony. In 
the spring of 1636 he settled in what is now the state 
of ^Rhode Island, on the site where the city of Provi- 
dence stands. Here he founded a colony, obtaining a 
charter from the king. A fundamental principle of 
this colony was, that there should be no persecution 
for conscience' sake in matters of religion, but that 
every man was to have perfect freedom to worship God 



cm. xxvi. SECT-MAKING. 249 

after his own conviction of truth and duty. It was 
not toleration he established, which implies the right to 
punish, but magnanimously withholds it. It was per- 
fect freedom, which denies the right. This is just the 
difference between Ehode Island colony, and that of 
Lord Baltimore in Maryland. The latter granted 
toleration only as a privilege that they retained power 
to revoke at any time. The former incorporated 
religious liberty into the fundamental law of the com- 
monwealth. It was the first time the world ever beheld 
such a sight. The little colony of Rhode Island was 
the first government that every was based upon it. 
The Puritans who fled from religious intolerance knew 
not how to be tolerant. Roger Williams fled from 
their intolerance and established a colony in which per- 
fect freedom was guaranteed by the law to all its 
inhabitants. 

It was after he arrived in Rhode Island, but before 
he obtained the charter, that he was baptized, though 
in theory he was a Baptist before he was banished. 
"He was the first person in modern Christendom to 
assert in its plenitude the doctrine of religious liberty 
of conscience, and the equality of all before the law, 
and in its defense he was the harbinger of Milton, and 
the precursor of Jeremy Taylor His philanthropy 
compassed the earth. Williams would permit the per- 
secution of no religious opinion, of no religion, leaving 
heresy unharmed by law, and orthodoxy unprotected 
by penal enactments." Such was Roger Williams, the 
first of American Baptists. Possibly a few were in the 
other colonies before he avowed himself one, but the 
first mention of Baptists in this country is in connec- 
tion with him. 



250 BISTORT OF THE CHURCH. 1530-1880. 

The principles that Williams advocated were des- 
tined to spread, and have exerted a mighty influence in 
molding the free institutions of this nation. All now 
defend religious liberty; but American Baptists claim 
to have been its first and staunchest defenders. In 
England they stood alone as representatives of the 
right of all men to worship G-od according to the dic- 
tates of their own conscience. The same was true of 
them for a time in America, though soon after their 
appearance the Quakers became their zealous co- 
operators in this good cause, now so triumphant, but 
which the colonists were so slow to accept, and of 
which to give others the benefit. Dr. Bushnell says of 
the Pilgrim Fathers: "They as little thought of rais- 
ing a separation of church and state as of planting a 
new democracy. In Xew England the Congregatnon- 
alists remained by statute law the standing order, for 
support of which all others were taxed. K"or was this 
unjust law repealed in Connecticut until 1838. In 
Virginia the Church of England was not established by 
law until some years after the Eevolution. As late as 
1785, through the influence of Episcopalians, the leg- 
islature of Georgia enacted a law on the subject of 
religion, against which Baptists protested, and it was 
repealed at the next session. At length the principle 
triumphed in every one of the original thirteen colo- 
nies in which church and state had been united in 
any form, so that now the constitution of every state 
in the Union accords with the amendment to the 
national constitution passed, as is claimed, through 
the influence of the protest of the Virginia Baptists 
in 1789. 



cs. xxvi. SECT-MAKING, 251 

It is remarkable what barbarous cruelties and perse- 
cutions were carried on by those who themselves had 
fled from these things to this land of freedom. As has 
been noted, Roger Williams was banished from Massa- 
chusetts colony in the midst of the rigors of a "New 
England winter, and compelled to track his way across 
the wilderness in search of a home for himself and fol- 
lowers, which home he found on the banks of the Xar- 
ragansett — seeking an asylum among savages, when 
banished from the civilization of Christian men who 
had themselves fled from persecution. The laws of 
Massachusetts colony against Baptists and Quakers 
were severe. The more their principles prevailed the 
more violent became the laws. The penalties inflicted 
were the severest the spirit of the age would allow; ban- 
ishment, whipping, fine, and imprisonment, beside 
being taxed to support the clergy of the "Standing 
Order." For failure or refusal to pay this tax, re- 
garding it as unjust, they "oftentimes had their bodies 
seized upon and thrown into the common jail as mal- 
efactors, and their cattle, swine, horses, household 
furniture, and implements of husbandry, forcibly 
taken from them and shamefully sold, many times at 
not a quarter of their first value." In Connecticut 
Baptist ministers were put in the stocks, and afterward 
thrown into prison for preaching the gospel contrary 
to the law. In Virginia Dr. Hawks, an Episcopalian, 
says, "Xo dissenters experienced for a time harsher 
treatment than the Baptists. They were beaten and 
imprisoned, and cruelty taxed its ingenuity to devise 
new modes of punishment and annoyance." The 
spirit of persecution long lingered after the strength 



252 HISTORY OF THE CHURCH 1530-1880. 

of popular feeling had bound it hand and foot, and 
the laws enacted remained unrepealed on the statute- 
books of the New England colonies and of Virginia 
years after public sentiment had made their execution 
impossible. 

Just here, however, another incident of persecution 
must be noticed. In Virginia on June 4, 1768, three 
Baptist ministers, John Walker, Lewis Craig, and 
James Childs, were brought before the magistrates in 
Spottsylvania county, and bound over for trial as "dis- 
turbers of the peace," charged with preaching the 
gospel, their accusers saying they could not meet a 
man "without putting a text of scripture down his 
throat." This trial has been made memorable in his- 
tory because of the part taken in it by the eloquent 
Patrick Henry, who on hearing of their arrest, rode 
sixty miles that he* might be present at their trial, and 
volunteer in their defense. Seating himself in the 
court-room, he listened to the reading of the indict- 
ment. The words "for preaching the gospel of the 
Son of God" caught his ear. Rising immediately on 
the -concluding of the reading, he stretched out his 
hand, received the paper, and then addressed the 
court. He dwelt on the charge "for preaching the 
gospel of the Son of God." He asked at the close of 
a most eloquent appeal, "What law have they violated?" 
And then, for the third time, in a slow, dignified 
manner, he lifted his eyes to heaven, and waved the 
indictment about his head. The effect was electrical. 
The court and .audience were at the highest pitch of 
excitement. The prosecuting attorney and the wit- 
nesses against the three men grew pale and trembled. 



ch. xxvi. SECT-MAKING. 253 

The judge shared in the excitement, now becoming 
extremely painful, and with tremulous voice gave the 
authoritative command, "Sheriff, discharge those 
men." In New England the persecutions were longer 
in duration, because commencing at an earlier period, 
and they were also much more severe. In 1649 John 
Clark, Obadiah Holmes, and John Crandall were 
arrested and imprisoned in Boston, each well whipped, 
and fined, in the order in which their names are here 
given, twenty, thirty, and five pounds each. About 
this time Dr. Dunster, President of Harvard College, 
an able preacher, and learned in Hebrew, Greek, and 
Latin, became a Baptist. He was not only removed 
from his presidency, but the feeling against him in 
the colony was so bitter that he was compelled to go 
to Plymouth colony, where he died in 1659. Many 
other accounts of persecution might be given. 

The first Baptist church in America was organized 
in 1639 in Providence, Rhode Island. Since that time 
Baptists have greatly increased in America. Baptists 
as here used means all Christian denominations that 
practice immersion for baptism. In concluding this 
chapter mere mention will be made of a few of the 
principal factions of this denomination. 

Free-will Baptists, one of the smallest of those socie- 
ties in the United States coming under the general 
classification "Bantist," is one of the most active in 
the promotion of spirituality of personal religious 
character. They appeared for the first time as organ- 
ized and distinctive in the year 1780. They are 
Arminian in doctrine. The founder of this body was 
Benjamin Randall. He was an uneducated man, but 



254 HISTORY OF THE CHURCH. 1530-1880. 

of sound sense and fervent piety. He was converted 
at New Castle, New Hampshire, under the preaching 
of the celebrated Geo. Whitefield, when twenty-two 
years of age. About four years after his conversion, 
in 1776, he united with the Oaivinistic Baptist Church 
in Berwick. Afterwards imbibing Arminian notions, 
he dissented from the body with which he had con- 
nected himself. His case was considered and the hand 
of fellowship withdrawn from him. The first church 
organized was at New Durham, New Hampshire. As 
with all new sects, terms of reproach were used in de- 
scribing them. They were called Randallites, General 
Provisioners, New Lights, and Free-willers, the last of 
which has clung to them, and which they have ac- 
cepted, being known now as Free-will Baptists. 

Campbellite Baptists, or Disciples. They regard the 
title "Campbellite Baptists" as a reproach. They are 
sometimes known by the name Christians. This 
society was founded by Alexander Campbell about the 
year 1827. The Disciples claim that their object is 
simply to bring back Christianity to its early simplic- 
ty. They reject all symbols of faith except the 
Bible, and object to all technicalities in theology. 
They claim to require faith in Christ and deep repen- 
tance before baptism is administered, but they seem to 
attach to this ordinance more than due efficacy. 
Unlike some Baptists, they invite Christians of all 
denominations to commune with them at the table of 
the Lord's Supper, which service they celebrate every 
Lord's day. They have had a rapid growth, and in 
many sections of the United States, and in parts of 
the British provinces, they are now numerous and in- 
fluential. 



ch. xxvii. SECT-MAKING, CONTINUED. 255 

Some of the minor Baptist denominations are Wine- 
brennerians, Dunhards, Mennonites, and Sabbatarians, 
or Seventh-day Baptists, 



CHAPTER XXVII. 



SECT-MAKIXG, OR DEXOMIXATIONALISM, 
COXTINUED. 

METHODISTS. 

The term Methodists, as the distinctive appellation 
of a religious sect, owes its origin to John Wesley, a 
native of England, who was born in the year 1703. 
Wesley, while a student of Lincoln College, Oxford, 
about the year 1729, became impressed with the con- 
viction of the importance of a deeper and more earnest 
zeal in spiritual things. He began to hold meetings 
with several of the students, among whom was the cel- 
ebrated Whitefleld. Their meetings caused consider- 
able stir, in which the students began to notice the 
difference in the lives of Wesley and his associates, 
that their conduct was much superior to the generally 
licentious lives of the members of the university. 
They not only held their meetings, but they visited 
the poor of the town and those that were in prison in 
the castle. The gospel as preached by Wesley and his 
companions seemed to have a wonderful impression 
upon the people. He appealed with peculiar force to 
the intelligent common sense of all unconverted men. 
He struck a powerful blow against Calvinism, to de- 



256 HISTORY OF THE CHURCH. 1530-1880. 

stroy the unreasonable and unscriptural doctrine which 
it sets forth, and to show how God could be just and 
yet the justifier of every believing soul that in real 
penitence accepts the Lord Jesus Christ;; and also, 
how God can save all infants and irresponsible persons, 
and how in every nation all who fear God and work 
righteousness, are accepted by him. He presented the 
word of God in such a way as to throw wide open the 
door of hope to every soul. Wesley held the standard 
of Christian perfection higher than any other minister 
during the Protestant reformation, up to his time. 
Justification, sanctification, holiness, and perfection, 
were familiar topics for him. We also notice, by read- 
ing his writings, that he makes a distinction between 
regeneration and sanctification. He teaches two dis- 
tinct works of grace: (1) justification by faith; (2) 
sanctification, or Christian perfection. He teaches 
that the work of sanctification is wrought instantane- 
ously, though it may be approached by slow and grad- 
ual steps; he also teaches that it is impossible to re- 
main in a justified state, and be guilty of known sin. 
He avoids most carefully, and condemns most emphat- 
ically, all fanaticism and spiritual pride and foolish- 
ness, and shows how easily the experience may be lost. 
In the year 1739 Wesley acquired an old building 
known as "The Foundry" as a meeting-place for him- 
self and a few of his followers. This was the first soci- 
ety under the direct control of Wesley, and the exis- 
tence of the Methodist Church can be dated from this 
time. It was not, however, till 1743 that Wesley pub- 
lished the rules of his society. By that time not a few 
other local societies had been added to that at "The 




JOHN" WESLEY. 



258 HISTORY OF THE CHURCH. 1530-1880. 

Foundry," the three chief centers being London, 
Bristol, and Newcastle. Hence Wesley called his 
society, when he published the "Rules" in 1743, the 
"United Societies." Methodism from this time in- 
creased very rapidly in Europe and spread into other 
countries. 

It was not until thirty years later, in 1769, that their 
first missionaries were sent to America. Although 
some Methodists had sailed from Ireland to America 
previous to this, not much work had been done until 
in 1769 Robert Williams, one of Wesley's preachers, 
came to America and gave himself up wholly to the 
work of an evangelist, and labored with great success 
in Petersburg, Norfolk, and through eastern Virginia 
and North Carolina. John King, a local preacher, 
came from England in the same year and began his 
labors in the Potter's Field, now Washington Square, 
Philadelphia, and extended them through Delaware, 
Maryland, and New Jersey. On the third of August, 
1769, Wesley announced in their conference in Eng- 
land the cry that came from America for help, and 
asked, "Who is willing to go?" Richard Boardman 
and Joseph Pilmoor responded to the call, and were 
set apart and returned on the conference journal as 
missionaries to America. They arrived in Philadel- 
phia in 1769, and were warmly welcomed by George 
Whitefield, who was then laboring in that city. They 
set themselves at once to systematize the work, and in 
1770 "America" appears for the first time on Wesley's 
printed minutes, with four preachers, Boardman, Pil- 
moor, Williams, and King; and the following year 
records 316 members. On July 14, 1773 the first 



ch. xxvn. SECT-MAKING, CONTINUED. 259 

American Methodist conference was held at Philadel- 
phia, consisting of ten preachers, with a membership 
of 1,160. 

Until 1779 Wesley had enjoined in England and in 
America the necessity of loyalty to the Church of 
England. No ordinances were received or adminis- 
tered by them outside of the established church. 
Wesley now foresaw that an independent society was 
necessary, and he at once set to work to arrange for 
the important movement that was assuming definite 
shape in the new republic. John Wesley himself 
assumed the office of bishop, and, assisted by other 
presbyters of the Church of England, he set apart and 
ordained Thomas Coke, already a presbyter of the 
Church of England, as general superintendent of the 
American societies. He arrived in America Nov. 3, 
1784, and summoned all the preachers to meet him at 
Baltimore on the 24th of December. They assembled 
on that day in a conference and agreed to form a 
"Methodist Episcopal Church." Here the Method- 
ist Episcopal Church of America was launched forth 
as a separate and distinct society, with superintendents, 
elders, and deacons. 

Although the Methodists endured severe struggles in 
later years, and there were several secessions from the 
Methodist Episcopal body, its progress has been 
steadily onward in numbers and riches of this world, 
but in spirituality, it is sad to say, there has been 
retrogression. This is well shown by the following 
language of the late Bishop R. S. Foster concerning 
the spiritual condition of the Methodist Episcopal 
Church. Some Methodists may dislike so plain a pic- 



260 HISTORY OF THE CHURCH. 1530-1880. 

ture of their denomination, yet it was drawn by the 
pen of their own bishop. He says: 

"The church of God is to-day courting the world. 
Its members are trying to bring it down to the level 
of the ungodly. The ball, the theater, nude and lewd 
art, social luxuries, with all their loose moralities, are 
making inroads into the sacred enclosure of the 
church ; and as a satisfaction for all this worldliness, 
Christians are making a great deal of Lent and Eas- 
ter and Good Friday, and church ornamentation. It 
is the old trick of Satan. The Jewish church struck 
on that rock; the Romish church was wrecked on the 
same, and the Protestant church is fast reaching the 
same doom. 

"Our great dangers as we see them, are assimilation 
to the world, neglect of the poor, substitution of the 
form for the fact of godliness, abandonment of disci- 
pline, a hireling ministry, an impure gospel, which 
summed up is a fashionable church. That Methodists 
should be liable to such an outcome, and thai; there 
should be signs of it in a hundred years from the 'sail 
loft' seems almost the miracle of history; but who 
that looks about him to-day can fail to see the fact? 

"Do not Methodists, in violation of God's word and 
their own discipline, dress as extravagantly and as 
fashionably as any other class? Do not the ladies, and 
often the wives and daughters of the ministry, put on 
'gold and pearls and costly array'? Would not the 
plain dress insisted upon by John Wesley and Bishop 
Asbury, and worn by Hester Ann Rogers, Lady Hunt- 
ingdon, and many others equally distinguished, be now 
regarded in Methodist circles as fanaticism? Can any 



ch. xxvn. SECT-MAKING, CONTINUED. 261 

one going into the Methodist Church in any of our 
chief cities distinguish the attire of the communicants 
from that of the theater and ball goers? Is not world- 
liness seen in the music? Elaborately dressed and 
ornamented choirs, who in many cases make no profes- 
sion of religion and are often sneering skeptics, go 
through a cold artistic or operatic performance, which 
is as much in harmony with spiritual worship as an 
opera or theater. Under such worldly performance 
spirituality is frozen to death. 

"Formerly every Methodist attended class and gave 
testimony of experimental religion. Now the class- 
meeting is attended by very few, and in many 
churches abandoned. Seldom the stewards, trustees, 
and leaders of the church attend class. Formerly 
nearly every Methodist prayed, testified, or exhorted in 
prayer-meeting. Now but very few are heard. For- 
merly shouts and praises were heard; now such dem- 
onstrations of holy enthusiasm and joy are regarded 
as fanaticism. 

"How true that the Methodist discipline is a dead 
letter! Its rules forbid the wearing of gold or pearls 
or costly array; yet no one ever thinks of disciplining 
its members for violating them. They forbid the read- 
ing of such books and the taking of such diversions as 
do not minister to godliness; yet the church itself 
goes to shows and frolics and festivals and fairs, 
which destroy the spiritual life of the young as well as 
the old. The extent to which this is now carried on is 
appalling. The spiritual death it carries in its train 
will be known only when the millions it has swept into 
hell stand before the judgment. The early Methodist 



262 HISTORY OF THE CHURCH. 1530-1880. 

ministers went forth to sacrifice and suffer for Christ. 
They "sought not places of ease and affluence, but of 
privation and suffering. They gloried not in their big 
salaries, fine parsonages, and refined congregations, 
but in the souls that had been won for Jesus. Oh, how 
changed ! A hireling ministr} will be a feeble, a timid, 
a truckling, a time-serving ministry, without faith, en- 
durance, and holy power. Methodism formerly dealt 
in the great central truth. Now the pulpits deal 
largely in generalities and in popular lectures. The 
glorious doctrine of entire sanctification is rarely heard 
and seldom witnessed in the pulpits." 

Since the formation of Methodism as a distinct sect 
there have been many factions or divisions forming into 
separate bodies. Of these the following are of suffi- 
cient note to be mentioned here. The New Connection 
separated under the leadership of Alexander Kilham? 
on the questions of the sacraments and lay influence, in 
the year 1797. The Primitive Methodists separated in 
the year 1810. They claimed, but were forbidden, 
the right to use the original exciting methods of pro- 
moting conversion. The Bible Christians, or Bryan- 
ites, formed a sect in Cornwall in 1815. The Wesleyan 
Methodist Association was formed in 1835, and the 
Wesleyan Methodist Reformers in 1839 ; both of which 
have since been united in one sect called United Free 
Church Methodists. The Methodist Reformed Church. 
This sect of American Methodists separated from the 
main body in the year 1814, giving up the form of 
episcopacy and reverting to the original characteristics 
of Methodism. African Episcopal Methodists. This 
is an offshoot of the original sect, formed by the seces- 



ch. xxvir. SECT-MAKING, CONTINUED. 263 

sion of its black members in Philadelphia and Balti- 
more in the year 1816. They profess to hold precisely 
the same doctrines, and to practice the same discipline 
as the body from which they seceded, their only reason 
for separation being the contemptuous treatment which 
they received from their white brethren. Of the 
colored faction there is also the African Methodist 
Episcopal Zion Church. Of the minor Methodist 
bodies, the Methodist Protestant Church is the most 
numerous. This was organized in 1830. Its creed is 
not different from that of the principal Methodist 
body. The Free Methodist sect, though small com- 
pared to the Methodist Episcopal Church, has consider- 
able zeal and demonstration of power, and does con- 
siderable evangelistic work. 

UNITED BRETHREN - IN CHRIST. 

This is a religious organization having a near affinity 
to the Methodists. Its founder was William Otterbein, 
a missionary of the German Keformed Church, and a 
native of Germany, who came to America in 1752. 
While preaching at Lancaster, Pennsylvania, an awak- 
ening in his own mind of religious fervor, which he 
felt to be really a new birth, moved him to hold meet- 
ings in different places. Among the attendants from 
different denominations there came, on one of these 
occasions, Martin Boehm, a Mennonite preacher, who 
delivered an impressive discourse. At the close of his 
sermon, Otterbein grasped his hand in token of frater- 
nal fellowship, saying, "AVe are brethren." This sug- 
gested the name of the society, which, by their joint 
labors, acquired a stable form. The United Brethren 
are Arminian in their creed, and their organization 



264 HISTORY OF THE CHURCH. 1530-1880. 

resembles that of the Methodists. In reference to the 
ordinances they are abont the same as Methodists. 
They believe that the ordinances of baptism and the 
remembrance of the sufferings and death of our Lord 
Jesus Christ are to be in use, and practiced by all 
Christian societies ; and that it is incumbent on all the 
children of God particularly to practice them; but 
the manner ought always to be left to the judgment 
and understanding of every individual. Also the ex- 
ample of washing feet is left to the judgment of every 
one to practice or not. They have not been wanting 
in active exertions for the building up of institutions 
of learning and the diffusion of religious knowledge. 
They were a unit until about twelve years ago, when 
they split on the subject of secret societies. The 
division was the cause of two distinct parties — Radicals 
and Liberals; the former holding to the old discipline, 
and the latter receiving into its membership persons 
belonging to secret societies. 

QUAKERS. 

George Fox is considered the founder of the Quaker 
sect. He was born in Leicestershire about the year 
1624. It is said of him that he was of a thoughtful 
temper, arid loved to be alone. While yet young he 
learned the shoemaker's trade. While in this business 
he devoted all his spare moments to the study of the 
scripture, very often exhorting his fellow shoemakers. 
Though Fox is regarded as the founder of the Quaker 
faith, Penn and Barclay, after the Eestoration, remod- 
eled their principles, and reduced them to a more reg- 
ular form. The name Quaker was given to them in 
derision, but afterwards became their distinguishing 



ch. xxvii. SECT-MAKING, CONTINUED. 265 

name. Quakerism took its rise in England about the 
middle of the seventeenth century, and from there 
spread to America. They believe in the doctrine of 
the Trinity. They also believe that we obtain salva- 
tion through the atoning merits of the death of Christ; 
that man was created a free and responsible agent; 
that he forfeited his right to the blessings of the 
Creator by his fall, and will owe his restoration to his 
lost estate to the mercy of God and the blood of 
Christ; that the Holy Scriptures are the work of inspi- 
ration, and a good rule of life and faith. Both sexes 
have general meetings, which may be called classes, 
colloquies, and synods. 

The manners and customs of the Quakers, as well 
as those of other denominations, have changed some- 
what in the last few years. Some of their peculiar 
notions and manifestations have been dispensed with. 
Primitively their devotion consisted in a profound con- 
templation, while some one of them, man or woman, 
would rise up, either with a sedate and composed motion 
or in a kind of transport, as if actuated by an irresistible 
power, and often with sighs, groans, and tears. This 
variety of behavior, said they, was caused by the impres- 
sions of the "spirit," which often dictated to the per- 
son speaking. Sometimes the "spirit" would dictate a 
sermon two or three hours long, often a deep silence 
of an equal duration. Sometimes they were seized 
with tremblings and shakings, and frequently it hap- 
pened that a meeting would close without any sermon, 
exhortation, or public prayer. War is opposed by 
them as contrary to the spirit and teachings of the 
gospel, and oaths of all kinds are forbidden. Temper- 



266 HISTORY OF THE CHURCH. 1530-!380. 

anoe and the utmost simplicity in all things are en- 
joined. They do not practice any of the ordinances, 
claiming that the baptism which saves the soul is not 
dipping or sprinkling with water, but that of the 
Spirit, and that the Lord's Supper is inward and spir- 
itual. Some years ago the Quakers were divided into 
two branches — the Orthodox or those maintaining the 
doctrine stated above, and the Hicksites, whose leader 
was Elias Hicks, about the year 1830. He advocated 
doctrines of a decidedly Socinian tendency, and caused 
a very great discord among the Quakers, many of 
whom adopted his tenets. The physical manifesta- 
tions and convulsions which followed the preaching of 
the Quakers excited persecution. Bat none of the 
extravagances into which many of the early Quakers 
fell, much less their refusal to pay tithes and to com- 
ply with other ecclesiastical demands, furnish an ex- 
cuse for the merciless persecution which pursued these 
eccentric but devout people. They were shut up in 
pestilential cells; at one time, four thousand of them 
are said to have been in prison in England. Many of 
the early preachers died in prison. Women as well as 
men were attacked by savage mobs. Their meeting- 
houses were pulled down, sometimes by the order of 
the established church. 

In 1656 Quakers came to the United States, settling 
in Massachusetts, Virginia, and other colonies, but per- 
secution did not cease here. Several of them, includ- 
ing one woman, were hanged, and many others were 
harassed in different ways. Very severe laws were 
framed against them. Persecution against them did 
not cease until after the Declaration of Indulgence 



CH.xxvii. SECT-MAKING, CONTINUED. 267 

by James II. After that they shared in the disad- 
vantages which other dissenters had to endure. In the 
course of time by their active labors of philanthropy, 
prejudice and bitterness against them ceased. William 
Penn, with a large company of Quakers, reached the 
shores of America in 1682. The next year he laid out 
on the Delaware the fine city of Philadelphia. The 
Puritans were a moral and industrious people, but 
stern and formal. They cropped their hair close to 
their heads, and were opposed to wigs and veils. They 
thought it wicked for women to wear lace, silk hoods, 
or flowing sleeves. They observed Sunday strictly and 
commenced it on Saturday evening. They liked very 
long prayers and sermons, and punished those who 
stayed away from religious services. They had fled 
from England to escape persecution. Yet when they 
got the power in this country they persecuted others. 
The Puritans of Massachusetts, it must be remem- 
bered, drove out Eoger Williams. They treated 
Quakers still worse, fining and whipping such as were 
found within the limits of the colony. At last, they 
even put several Quakers to death. How could pro- 
fessing Christians think such cruelty was of God? 

This chapter, as was explained in its commencement, 
was not designed to give a history of all the Protestant 
denominations, but only a short account of a few of the 
leading ones. From these leading ones all others have 
sprung, and to write a concise history of all would 
make many volumes. To-day Protestantism is the 
controlling influence in the world, but because it con- 
trols the world is no reason why it should be divided 
into so many factions and under so many beads, and 



268 HISTORY OF THE CHURCH 1500-1650. 

governed by so many different kinds of laws and rules, 
or creeds. Protest means a solemn declaration against, 
and the true meaning of Protestant is, a Christian who 
protests against the doctrines and practices of £he 
Roman Catholic Church. The great powers, including 
our own free land, which control the destinies of the 
world are Protestant; but how much more powerful 
would be these powers if all these professed Protes- 
tants were a unit in Christ. The nations whose ships 
cover every sea, and bring the countries of the earth 
into closer and more binding relationship with each 
other are Protestant ; but how much more successful 
would have been the missionaries in converting the 
heathen and bringing the nations of the earth to- 
gether, if they all had preached the same doctrine, the 
Bible. The nations whose institutions are freest and 
most substantial, and in which the greatest amount of 
individual comfort and happiness is experienced, are 
Protestant; but how much greater and more substan- 
tial would these institutions be, and the happiness how 
much mo^e heavenly, and the glory how much brighter 
it/ would shine, if produced from the great source of 
unity and love. The intellect of the world is Protes- 
tant, and if it was all used by the ''one spirit" and the 
one mind, which . is the "mind of Christ" and the 
spirit of unity, what an intellectual power would be 
manifest to-day. Civil and religious freedom are 
Protestant, and if they were exercised by the spirit of 
freedom that Christ taught, viz., "Whomsoever the 
Son maketh free is free indeed," the freedom would 
be perfect. The printing-press is Protestant, but if 
the printing-presses of to-day were all sending forth 



ch. xxviii. DISTINGUISHED CHARACTERS. 269 

pure literature, and teaching no other doctrine than 
that which Christ and the apostles taught, the good 
could not he estimated. But on the other hand, the 
devil is using the press as a great sow-sack in his 
hands, from which to spread division and discord. 
Protestants may boast of all these things which go to 
make up what men call the glories of the nineteenth 
century, the great era of progress and enlightenment, 
which is all right and true. But if Protestants, after 
they had shaken off the shackles that had bound them 
down so long in papal superstition and darkness, had 
taken the New Testament as tneir creed, and unity 
and love as their theme, instead of manufacturing so 
many systems, their glory and power would be a million 
times greater. 



CHAPTER XXVIII. 

DISTINGUISHED CHARACTERS IN" THE 
PROTESTANT PERIOD. 

1st this chapter will be given short biographical 
notices of a few of the most noted teachers and Chris- 
tians of the Protestant age. Since the establishment 
of the Reformation the number of eminent leaders of 
religious thought has greatly increased. But a few, 
however, will be taken up in this chapter. 

William Tyi^dale was born in Gloucestershire, 
England, about 1484. He was a student first at 
Oxford and afterward at Cambridge. He began his 



270 HISTORY OF THE CHURCH. 1530-1880. 

work of Iranslation of the New Testament at London, 
but the priests of Eome finding out his sympathy with 
the Reformation by his bold speeches, he was compelled 
to flee, and located in Hamburg, where he continued 
for one year. The first ten pages of his New Testa- 
ment were printed at Cologne, and in 1525, at Worms, 
two editions were published without his name. These 
were the first English printed copies of the New Tes- 
tament. In spite of the great opposition by the clergy, 
people were anxious to procure a copy of it. Tyndale 
suffered great abuse and opposition by such men as Sir 
Thomas More, who wrote seven books against him. 
The fifth edition of his New Testament was published 
in 153©, and in 1534 a revised edition came out with 
his signature. H® also translated the first five books 
of the Bible. After the first issue of his New Testa- 
ment, many efforts were made by the English govern- 
ment to arrest him, which at last succeeded in having 
him taken at Antwerp, where he was imprisoned for 
more than a year, and then executed, by strangling 
and burning, at Vilvoorden, Oct. 6, 1536. 

The common English Testament was based largely 
on Tyndale's translation. His translation of the New 
Testament was the true primary version. The ver- 
sions that followed were either substantially reproduc- 
tions of Tyndale's translation in its final shape, or 
revisions of versions that had been themselves almost 
entirely based on it. Three successive stages may be 
recognized in this continuous work of authoritative 
revision: first, the publication of the Great Bible of 
1539-41, in the reign of Henry VIII. ; next, the publi- 
cation of the Bishops' Bible of 1568 and 1572, in the 




WILLIAM TYNDALB. 



272 HISTORY OF THE CHURCH. 1530-1880. 

reign of Elizabeth ; and lastly, the publication of King 
James's Bible of 1611, in the reign of James I. Be- 
sides these there was the Geneva Bible, of 1560, itself 
founded on Tyndale's translation ; which, though not 
put forth by authority, was widely circulated, and 
largely used by King James's Translators. Thus the 
form in which the English New Testament has now 
been read for 289 years was the result of various re- 
visions made between 1525 and 1611, and all based 
largely on Tyndale's two editions published at Worms. 

John" Eogers was a zealous English preacher who 
suffered martyrdom at Smithfield in 1555, in the per- 
secuting reign of Mary. 

Thomas Cranmer, archbishop of Canterbury, was a 
great friend of King Henry VIII. He aided the king 
in obtaining his divorce. After the king turned Prot- 
estant he also drifted in that way. The king found 
in Cranmer a pliable tool. Oranmer was active in 
having the Bible translated, and became a strong pub- 
lisher of the truth. The dying Edward VI. won him 
over to signing the paper that was to make Lady Jane 
Grey queen instead of Mary. He was condemned for 
treason, then retried as a heretic. From Oxford jail 
he saw Latimer and Bidley die at the stake. Before 
his execution he wrote several recantations, but when 
he found that he must burn, he took back all these, 
declaring that when he came to the fire the hand that 
had written them should first be burned. Accord- 
ingly he went to the stake cheerfully, and thrusting 
his right hand into the flame, kept it there, saying, 
"This hand hath offended — this unworthy hand." 

Hugh Latimer, bishop of Worcester, for his zeal in 






274 HISTORY OF THE CHURCH. 1530-1880. 

the Protestant cause was burned at Oxford, in 1555. 

Xicholas Kidley, bishop of London, was burned at 
the same time with Latimer and for the same cause. 

Olivee Cromwell, protector of the Commonwealth 
of England, greatly favored the cause of the dissenters 
in that country, and promoted the faithful preaching of 
the gospel. Died in 1658. 

James Usher, archbishop of Armagh, in Ireland, 
was a prelate of distinguished learning and religious 
principles, author of "Annals of the Old Testament." 
Died in 1655. 

Isaac Watts was the author of several treatises on 
philosophical subjects, but he is still better known for 
his sermons and his metrical version of the Psalms. 
Died in 1748. 

Philip Doddridge was an English dissenter distin- 
guished as a theological instructor, and for several val- 
uable works, among which were his " Course of Lec- 
tures," and "The Family Expositor," and "The Rise 
and Progress of Religion in the Soul." He died 
in 1751. 

Timothy D wight, a well-known American theolo- 
gian and educator, was born in 1752, at Northampton, 
Massachusetts, and was a grandson of Jonathan Ed- 
wards. He was. a student of Yale College, was a chap- 
lain in the American army during the Revolution, and 
later was settled as a minister at Greenfield, Con- 
necticut, where he also conducted an academy with 
great success. In 1795 he became president of Yale 
College. He died in 1817. His grandson Timothy 
D wight was a member of the American Committee 
for the revision of the English version of the Bible. 




OE. CHARLES CULLIS, 



276 HISTORY OF THE CHURCH. 1530-1880. 

Baetholomew Ziegenbalg was the first Protestant 
missionary to India. He was sent out by Frederick 
IV., king of Denmark, in 1706; and died at Tranque- 
bar, in 1719. He was indefatigible and successful in 
his labors. 

Christian" F. Schwartz was a most eminent and 
devoted missionary to India. He entered the field of 
his labors in 1750, under the government of Denmark, 
and labored at Tanjore and other stations in its vicin- 
ity until his death in 1798. It is said that he reckoned 
two thousand persons converted through his instru- 
mentality. 

J. T. Vanderkemp was missionary to South Airica. 
He labored with success among the Kafirs and Hotten- 
tots. 

Henry Martyn was an English missionary to 
Hindustan and Persia. He engaged in the work of 
evangelizing the heathen with the ardor and zeal of an 
apostle, but in 1812 he sunk under the severity of his 
labors and the destructive influence of the climate. 
He lived, however, to complete a translation of the 
New Testament and the Psalms into the Persian 
language. 

Hester Ann Rogers, who lived in England during 
the latter half. of the eighteenth century, presented 
one of the holiest lives in history. It demonstrates in 
the most striking manner how one can not serve two 
masters, and that it is possible to attain to that per- 
fection in holiness that is set forth in the New Tes- 
tament. 

Dr. Charles Cullis was born in Boston, Massa- 
chusetts, March 7, 1833. "Have faith in God" is his 




t^tpj&Mry 



278 HISTORY OF THE CHURCH. 1530-1880. 

life-motto. Some of the great fruits of his faith were 
the building of the Consumptive Home, Children's 
Home, Spinal Home, Faith Cure at Boston, and other 
institutions of importance. He commenced this great 
work on a small scale, with no capital, only the great 
confidence he had in God verifying his promise, 
"What things soever ye desire when ye pray, believe 
that ye receive them, and ye shall have them." With 
the blessing of God the work rapidly enlarged until his 
work is known even to the uttermost parts|of the earth. 
C. H. Spurgeo^ was born in Essex, England, June 
19, 1834. His education was somewhat limited, but 
his natural abilities were great. He was a member of 
the Baptist denomination. When only eighteen he 
became the pastor of a Baptist congregation at Water- 
beach, and the small congregation was soon doubled. 
He went to London in 1850, his church building there 
being twice enlarged to accommodate the crowds that 
nocked to hear him, until in 1861 the great "Taberna- 
cle," seating 6,000, was built for him. At one service 
in the Crystal Palace he preached to an audience of 
24,000. His sermons were issued in weekly numbers 
and translated into many languages. He preached 
without writing his sermons, which were taken down 
by shorthand as they were delivered, and carefully 
revised by himself. The weekly circulation averaged 
30,000, but that of particular sermons was much 
larger. His publications reached nearly 100 volumes. 
Besides preaching he has conducted a training-school 
for ministers, an orphanage and almshouse, and built 
thirty-six chapels in London. He died at Mentone, 
France, Jan. 31, 1892. 



fciH. Xxviii. DISTINGUISHED CHARACTERS. 279 

Alfred Cookman" was born about 1828, and at the 
age of ten was converted, and shortly after that expe- 
rienced the great work of sanctification. He dedicated 
himself to God, surrendered all that was doubtful, and 
accepted Christ as a Savior from all sin, and realized 
the witness of the Spirit to his entire sanctification. 
It is stated that Bishop Foster said that of all men he 
had ever known he was the most sacred. An account 
of his premature death may be interesting to the 
reader. Upon his dying bed he confessed that he had 
known for years what it was to be washed in the blood 
of the Lamb. When he realized that the moment of 
his death was near at hand he called his wife and 
friends to his bedside and said to his wife, "My dear, 
if the Lord should take me away, can you then say, 
'Lord, thy will be done'?" In reply she said, "Oh, 
but how can I live without thee?" He replied, 
"Jesus will be all to thee. He has been with us 
always, and he will not forsake thee now. The Bible 
is full of precious promises for the widow and orphans. 
Live by faith every moment, and when thy earthly 
pilgrimage is done, I will be the first to meet thee at 
the pearly gates." Then his aged mother kissed him 
for the last time. "Mother," said he, "besides Jesus, 
I owe it all to you. Your holy influence, your godly 
example, and your wise counsels have made me the 
Christian and minister that I am." To his brother he 
said, "I am not afraid to die. Death is the gate to 
endless glory; I am washed in the blood of the 
Lamb." While dying he often repeated, "Oh, I am 
so sweetly washed in the blood of the Lamb " He 
died Nov. 13. 1871. 



280 HISTORY OF THE CHURCH. 1530-1880. 

D. L. Moody was born at Northfield, Massachusetts, 
Feb. 5, 1837. He became an earnest Christian worker 
in early life. Being bold and of great enthusiasm and 
energy, he made his mark wherever he went in the 
Christian cause. Wishing to be independent, and 
mark oat a new path for himself, he went to Chicago. 
Here he was successful in whatever he set himself to. 
He was very successful in hunting up the ragged chil- 
dren of Chicago, and winning them to the Sunday- 
school and to a good life. A deserted school-building 
was hired for a Sunday-school, which Moody built into 
a great mission. In 1861, at the recruiting camp near 
Chicago he carried on a great revival among the sol- 
diers. Soon a call came from the field in the interest 
of the sick and wounded. Back and forth between 
Chicago and the various camps and battle-fields Moody 
toiled and traveled ; he was on the field after the bat- 
tles of Shiloh and Murfreesboro, and was one of the 
first to enter Richmond. Moody was one of the 
world's greatest evangelists, and his success as a reviv- 
alist has been seldom equaled. His charge in Chicago 
as pastor of a congregation there could not keep him 
from carrying on those great revivals in all parts of 
the country, which were so successful and which will 
always hold his name in remembrance. His trips to 
England in 1870 and in 1883 in company with Ira D. 
Sankey were as successful as his labors had been in 
America. Many other fields of labor and institutions 
in which he was engaged during his life might be 
mentioned. At the present writing this great man's 
voice has been but recently hushed, he having died 
Dec. 22, 1899. Several lines of work built up by him 
are to be continued in his honor. 




DWIGHT L. MOODY. 



252 HISTORY OF THE CHURCH. 1530-1880. 

T. De Witt Talmage, the world's most popular 
preacher, lecturer, and author, was born in Bound 
Brook, N. J., Jan. 7, 1832. He graduated at the New 
York University, and at the New Brunswick Theolog- 
ical Seminary. As a Presbyterian he held positions as 
pastor in several different cities, and in the time of the 
war was chaplain of a Pennsylvania regiment. Begin- 
ning with 1869, he was for over twenty years pastor of 
the Central Presbyterian Church of Brooklyn, N. Y., 
during which time his church building burned three 
times. He is at present a pastor in Washington, 13. 0. 
He is a speaker of great expression, and he always 
draws and interests great audiences as a preacher or 
lecturer. His lectures are delivered with dramatic 
elocution and spiced richly with anecdotes. He is 
plain and outspoken against error. His sermons are 
said to be published weekly in 600 journals, and trans- 
lated into five languages. 



CHAPTER XXIX. 

DAWN OF THE FOURTH PERIOD. 

The holiness reformations from the close of the 
Civil war in the United States of America to A. D. 
1880 were only rays of light from the great source of 
all light, signaling the approaching time predicted 
by the prophet when he said, "At evening time it shall 
be light." Holiness associations were being formed 
in all parta of the country, and the subject of holiness 




77 •<*- a-^&c* S, 



&-s&&<*^^2^ 



2S4 HISTORY OF THE CHURCH. 1530-1880. 

was sharply discussed in most every denomination. 
But on account of a spirit of opposition against holi- 
ness, manifested by many in'the denomination, it was 
thought best to organize into associations where all 
those that desired the benefits of holiness could belong 
and yet be members of their respective denominations. 
No one could become a member of one of these' associ- 
ations unless he was a member of good standing in 
some denomination. The ministers, a great many of 
them, seemed to think that holiness, or sanctification, 
was a Bible doctrine, but that it would not do to teach 
it in the denomination. 

A great many ministers professed sanctification and 
belonged to the association but. were not allowed to 
preach the doctrine to the congregations of which they 
were pastors. 

An incident that came under the writer's observation 
about twenty years ago, in a yearly meeting held in 
Auglaize county, Ohio, by the United Brethren in 
Christ will illustrate the general spirit. On Sunday 
morning after the principal discourse was over liberty 
was given to any who desired to testify. During the 
testimonies an old sister arose and testified that she 
was "both justified and sanctified." Just then one of 
the leading elders arose and beckoning with his hand, 
commanded her to be seated, and also said that he 
wanted to hear no more of that kind of stuff. There 
were several of the United Brethren ministers at that 
meeting that professed sanctification, but because some 
others opposed it, contrary to the word of God, they 
were compelled to keep quiet. This is only a sample of 
the spirit that prevailed everywhere at that time. The 



ch.xxix. DAWN OF THE FOURTH PERIOD. 285 

denominations claimed to be the church of Jesus Christ, 
Jesus prayed that his disciples might be sanctified, but 
the preachers said it would not do to preach it. The 
apostle said, "This is the will of God, even your sancti- 
fication"; but th.e big preacher said, when one of his 
congregation claimed sanctification, "Stop that, sit 
down there, we do not want to hear such stuff as 
that." But notwithstanding all this opposition many 
accepted the doctrine and professed a holy and sancti- 
fied life. No one supposed, however, during this 
period of time that he could live a holy life except he 
belonged to or was identified with some religious de- 
nomination. 



253 HISTORY OF THE CHURCH. 1880 



PERIOD IV. 



CHAPTER XXX. 
THE CHURCH OUTSIDE OF DENOMINATIONS. 

In this work the reader has seen first the church in 
the morning of the Christian era, or First Period, em- 
bracing the time from Christ to A. D. 270. During 
this time the church was a unit and Christ Avas the 
head. Next was presented a view of the church in the 
middle or dark ages of the Christian era, or Second 
Period, which embraced the time from A. D. 270 to 
1530. During this period none were considered Chris- 
tians except those that were subject to the pope; all 
others were classed as heretics, and adjudged worthy 
of death. In the Third Period the church in its Prot- 
estant, or cloudy age, has been shown, embracing the 
time from A. D. 1530 to 1880, during which the 
church was out from under the supremacy of the pope. 
But instead of coming out clear, and being a unit for 
God, and holding to the one name, and the one body, 
they began to divide and subdivide, and took upon 
themselves many names. This was, as has already been 
noticed, a general reformation; not only in religion, 
but in everything else. 

The peculiar difference between the Roman Catholic 
age and the Protestant age in reference to the idea of 
church relationship was in this: that every one in the 
Catholic age was compelled to be a Catholic or suffer 
death or perpetual imprisonment ; while in the Protes- 



ch. xxx. CHURCH OUTSIDE DENOMINATIONS. 287 

tant age toleration prevailed, and a man could profess 
or not, as he felt disposed. But if he professed, it was 
supposed that he could not be a Christian unless he 
was identified with some Protestant denomination, and 
the prevailing and universal thought was that these 
different denominations constituted the church of God, 
not perceiving the language of the apostle: "For as 
the body is one, and hath many members, and all the 
members of that one body being many, are one body: 
so also is Christ. For by one Spirit are we all baptized 
into one body, whether we be Jews or Gentiles, whether 
we be bond or free ; and have been all made to drink 
into one Spirit"; and again, "That there should be 
no schism in the body; but that the members should 
have the same care one for another. And whether 
one member suffer, all the members suifer with it; or 
one member be honored, all the members rejoice with 
it." To the Ephesians he also says, "There is one 
body, and one Spirit, even as ye are called in one hope 
of your calling; one Lord, one faith, one baptism, one 
God and Father of all, who is above all, and through 
all, and in you all." To fulfill and obey these scrip- 
tures would be impossible under the different creeds 
and isms of Protestantism. 

In this Fourth Period it remains to notice the 
church coming out of these divisions and isms into 
the one body, which is the one church, "the body of 
Christ," which is his church. In Chapter xxix. it 
was seen that there was in the latter part of the Prot- 
estant period a reformation in holiness, which only 
indicated the approach of the Evening Light, or 
Fourth Period of church history, which embraces 



288 HISTORY OF THE CHURCH. 1880 . 

the gathering of God's people into the one church. 

D. S. Warner, who was an active and energetic 
worker in those Holiness Associations at that time, 
and also a member of the so-called Church of God, or 
Winebrennerian sect, began to see the corruption of 
the different denominations, and that division of 
God's people into sects was detrimental to spirituality 
and contrary to the word of God ; and that true Bible 
holiness would lead God's children into the unity of 
the Spirit, and one body. 

In the year 1879 he was editor of the holiness de- 
partment of a paper called The Herald of Gospel Free- 
dom. The following quotation from that paper will 
give an idea of what then existed in his heart against 
denominational division. "We have lived," says he, 
"to see the false notion exploded, that the human 
family have so far improved that there is no more 
need of persecution. The fact is the devil has not 
reformed, nor unholiness ceased to hate holiness. 
Darkness and light are the same antipodes they ever 
have been, and the preacher or church that elicits no 
persecution simply works no harm to the devil's king- 
dom. We see in the October number of The Herald 
of Purity, a precious holiness monthly published at 
Moundsville, W. Va., that the editor of that maga- 
zine, J. P. Thatcher, has had his character arrested in 
his conference, and his "case is referred to an investi- 
gating committee. The real cause of this is, we under- 
stand, his devotion to the cause of holiness. He will 
doubtless follow T. K. Doty and others who have 
gone out of the M. E. synagogue with Christ bearing 
his reproach." When the foregoing was written. 



ch. xxx. CHURCH OUTSIDE DENOMINATIONS. 289 

D. S. "Warner had not yet openly declared himself free 
from sectism, but in the latter part of 1880 he, with 
several others, denounced the Eldership and declared 
themselves outside and clear from all straps and bands 
of men, and all man-made religion. About this time 
he changed the name of his paper to The Gospel 
Trumpet. (See account of The Gospel Trumpet.) 
From this time he began to preach and write boldly 
against sect names and denominational partyism, and 
to set forth the true church of G-od, by preaching holi- 
ness and parity of heart, and that we can attain to this 
only through sanctification, a second definite work 
of grace, subsequent to regeneration; and that instead 
of joining some denomination, God's children at con- 
version already belonged to his church, and all these 
denominational names were unscriptural, and manu- 
factured by men. 

In The Gospel Trumpet of 1881 he again makes men- 
tion of J. P. Thatcher, of Moundsville, W. Va., to the 
effect that he was no little surprised to receive a tract 
from Thatcher, announcing the formation of a new 
sect by him in that place Jan. 30, called the "Evan- 
gelistic Holiness Church. " He quotes from this tract 
the following: "Since the great awakening on the 
subject of entire sanctification in the jjast score of 
years, conscientious, clear-headed, devoted persons 
have had fears that the various church organizations 
extant were so fossilized, so unscripturally formed and 
churchly, that the leaven of holiness would be so re- 
strained and arrested in its working as to necessi- 
tate an organization that would be an improvement 
upon all others," "The above description of existing 

19 



290 HISTORY OF THE CHURCH. 1880 . 

sects," says Warner, "we think is about correct, hut 
instead of furnishing an excuse for another, methinks 
it ought to be enough to lead us to the conclusion that 
sect-building is a very poor business, and ought to be 
abandoned entirely." "Is it not safe to abide in the 
one church into which God puts every soul at conver- 
sion, use the name 'the mouth of the Lord' has given 
her, and accept the word of God alone for our disci- 
pline?" "Should we not respect the counsel of J. 
AVesley? He says, 'There are already too many sects 
and parties in the family of God. Would to God the 
time would come that we would abandon all party 
names and divisions and sit meekly at the feet of Jesus 
to learn his will and imbibe his loving Spirit." 

D. S. Warner, with a few others, at this time began 
to cry out mightily against sectism, proving by the 
Word that it was wrong, and that the sects constituted 
spiritual Babylon, and exhorting God's people to come 
out of her, that ye partake not of her plagues. This 
was a wonderful stroke, like a great thunderbolt from 
heaven upon the sectarian world. The devil and all 
sectism became stirred with prejudice, and moved 
with envy against the few that were preaching this 
new and strange doctrine; though it was as old as the 
Bible, it was strange to the people that were blinded by 
sectish darkness. They were persecuted, tried, afflicted, 
and tormented; but God's grace was sufficient and en- 
abled them to stand up and declare the whole truth. 
They were advertised in the secular and religious 
papers of the country as come-outers and a very low 
set going about tearing down churches and turning the 
world upside down, but notwithstanding this they in- 



ch.xxx. CHURCH OUTSIDE DENOMINATIONS. 291 

creased with zeal and energy, and great grace was 
upon them. Numbers increased and men and "women 
consecrated their lives, means, time, and talent to the 
work. Evangelistic companies were formed, going 
from place to place, suffering deprivement and "perse- 
cution to preach and declare the gospel. Indiana, 
Ohio, and Michigan were the first fields of labor for 
these reformers. During the first six years Warner had 
been preaching in this way, only a very few had ac- 
cepted his teaching. There was a congregation of about 
eighty at Beaver Dam, Indiana. But during the win- 
ter of 1886 the work began to move on more encourag- 
ingly. Eevival meetings were held in different parts 
of Indiana, Ohio, and Michigan, and congregations of 
saints were established in different localities in these 
states. From these different congregations went forth 
ministers and helpers in the gospel work to all parts 
of the Union and part of Canada, until in a very short 
time the number of believers increased to thousands. 
During the summer seasons grove and camp-meetings 
were held in different localities and largely attended. 
The oldest established camp-grounds were at Jerry 
City, Ohio; Bangor, Michigan; and Beaver Dam and 
Deerfield, Indiana. Since that time several others 
have been established and carried on with great suc- 
cess. The wonderful power of G-od was manifested in 
these camp-meetings, in the saving of souls from sin, 
sanctifying believers, and also in healing the sick, open- 
ing the eyes of the blind, and in many other miracu- 
lous ways. 

In the latter part of the year 1892 the missionary 
spirit began to loom up in the hearts of some of the 



292 HISTORY OF THE CHURCH. 1880 . 

ministers, and in January, 1893 two brethren set sail 
for England, and soon alter this a number of others 
went to England and Germany, and this truth was 
established in the hearts of some across the Atlantic. 
G. Tufts, Jr., also set sail for India July 10, 1897, to 
carry the liberalities of the Lord's people in America 
to the starving in dark India, to which reference will 
be made again in another place. Missions are also 
being opened up in different cities of the United States, 
with no little success. 



CHAPTER XXXI. 

PERSECUTION AND SOME OF ITS CACJSES. 

Dueing every reformation in the Christian era 
there has been more or less persecution. There are 
different reasons why persecution comes upon those 
that profess to be Christians. The apostle said, "Yea, 
and all that will live godly in Christ Jesus shall suffer 
persecution." But persecution has not been confined 
to those that were just strictly godly and in perfect 
harmony with the word of God. Fanaticism and 
crooked living have often been the cause of persecu- 
tion. Often perverted people console themselves with 
the thought that they are right because they are perse- 
cuted. The promise of the blessing is to those that 
are right. Jesus says, " Blessed are they which are 
persecuted for righteousness' sake." "Blessed are ye 
when men shall revile you, and persecute you, and 



ch. xxxi. PERSECUTION AND ITS CAUSES. 293 

shall say all manner of evil against you falsely, for my 
sake." If one is in the fault and is persecuted, there 
is no blessing for that. 

Fanaticism, one of the greatest causes for persecu- 
tion, is often found in company with zealous holiness 
work. The more life and vigor there is, the greater 
the devil's efforts to bring in fanaticism. Fanaticism 
knows no bounds. When zealous children of God see 
by the Word that it is their duty to dress plain, the 
devil pushes them over the mark, and they become 
slovenly and slouchy in their appearance — this is fanat- 
icism. Any extreme in obeying and fulfilling the 
scripture is fanaticism. Fanaticism is always intensely 
in earnest. But this is not saying that one can not 
be in earnest and be in harmony with God. God loves 
a zealous and earnest people, but he wants them to 
keep in the bounds of decency and order. Paul says 
that charity "doth not behave itself unseemly." 
Fanaticism is stone-blind to discouragement, but it has 
no judgment to discern the bounds that God has set 
for his work. We believe it safe to say that fanaticism 
is one of the counterfeits of reformation. It runs par- 
allel with reformation, but is not part of it. The world 
sometimes mistakes the one for the other. From this 
fact great persecution sometimes is brought upon the 
church. The history of all holiness reformations is 
full of importance on this line. This reformation has 
not been free from persecution, neither has it been 
free from the effects of fanaticism. Though at pres- 
ent fanaticism has been mostly exposed and quelled, 
yet it is liable to break oat in a new form. Let ths 
saints watch and pray. 



294 HISTORY OF THE CHURCH. 1880 . 

A few cases of persecution in this reformation are 
worthy of mention. Persecution in this age does not 
seem to be as bad as it was in the sixteenth and seven- 
teenth centuries, but in spirit it is just as bad. The 
law of the land is the only thing that holds it in re- 
straint. The persecuting spirit of Catholicism only 
lies dormant because of restraint, and the same spirit 
in the breasts of many Protestants and ungodly per- 
sons is only kept in check by the ruling power. Eome 
is in constant conspiracy against the rights and liber- 
ties of men, all over the world. Liberty of conscience 
is declared by all the popes and councils of Home to 
be a most G-odless, unholy, and diabolical thing, which 
every good Catholic must abhor and destroy, at any 
cost. They declare that independence is an impiety 
and a revolt against God, and that the pope alone can 
know and say what man must believe and do, and 
claim the right to inflict the penalty of death upon 
those who differ in faith fiom the pope. They also 
hold that all government must rest upon the founda- 
tion of the Catholic faith, with the pope alone as the 
legitimate and infallible source and interpreter of the 
law. If Catholics ever gain a sufficient majority to 
hold the ruling power, religious freedom is at an end. 
The present pope, Leo XIII., requires the doctrine of 
St. Thomas to be taught in all their colleges all over 
the world, which is this: "Though heretics must not 
be tolerated because they deserve it, we must bear with 
them, till, by a second admonition, they may be 
brought back to the faith of the church. But those 
who after a second admonition, remain obstinate in 
their errors, must not only be excommunicated, but 



ch. xxxi. PERSECUTION AND ITS CAUSES. 29o 

they must be delivered to the secular power to be ex- 
terminated." Pope Gregory VII. decided it was no 
murder to kill excommunicated persons. This rule 
was incorporated in the Canon Law. During the re- 
vision of the code, which took place in the sixteenth 
century, and which produced a whole volume of cor- 
rections, the passage was allowed to stand. It appears 
in every reprint of the Corpios Juris. It has been for 
over 700 years, and continues to be, part of the eccle- 
siastical law. These bloody and anti-social laws were 
written on the banners of the Roman Catholics when 
slaughtering 100,000 Waldenses in the mountains of 
Piedmont, and more than 50,000 defenseless men, 
women, and children in the city of Bezieres. It was 
under the inspiration of those diabolical laws of Rome 
that 75,000 Protestants were massacred the night and 
following weeks of St. Bartholomew. It was to obey 
those bloody laws that Louis XIV. revoked the Edict 
of Nantes, caused the death of Jialf a million of men, 
women, and children, who perished in all the highways 
of France, and caused twice that number to die in the 
land of exile, where they had found refuge. Those 
anti-social laws to-day are written on her banners with 
the blood of ten millions of martyrs. 

The persecutions of the present reformation have 
not been to the stake and gibbet, as in former times, 
but principally by slander, false-accusing, disturbing 
worship and public meetings, by hallooing, cursing, 
and swearing, and by throwing eggs, apples, and even 
stones into congregations assembled for worship. 
About the year 1886 or 7 while the saints near Rising 
Sun, Ohio, were assembled in the home of Brother 



296 HISTORY OF TBE CHURCB. 1880 . 

Roush, a masked mob of several men assaulted them. 
It being night the mob pushed the door open, and two 
of them stepped in and took hold of the minister 
(D. S. Warner) and attempted to take him out. When 
they reached the door he braced himself against the 
sides of the door, and also two of his company holding 
on to him, the mob was prevented from succeeding in 
their effort. While they were struggling to force him 
through the door some of the congregation struck one 
of the mob on the head with a cane, knocking him 
down. The mob determined not to leave one of their 
number a prisoner, and they grabbed up the unlucky 
man and bore him away; so ended the riot. The 
saints went on with their worship, singing and praising 
God. The next morning revealed the fact that the 
mob had prepared themselves with whips, and a prep- 
aration to besmear and whip the victim, should they 
have succeeded in getting him out. 

About this time, or it may have been a year earlier, 
the church at Beaver Dam, Indiana, while assembled 
in a schoolhouse for worship, were mobbed; the win- 
dows were broken in with clubs; and bottles, eggs, 
and clubs were hurled into the crowd of innocent 
women, children, and worshipers of God. During 
the whole time of the mobbing they continued to sing 
and shout the praises of God, and God protected them 
from receiving a single hurt. 

The church at New Pittsburg, Indiana, also suffered 
great persecution about the year 1888 and later on, 
being assaulted at different times with eggs, stones, 
clods, and clubs. The house of worship was stoned &, 
different times, the windows and doors were crushed 



CH.xxxi. PERSECUTION AND ITS CAUSES. 297 

in, shots were fired into it, and in many ways it was 
defaced. Injuries were also inflicted upon the prop- 
erty and persons of the saints; such as destroying 
fruit-trees, throwing down fences, waylaying some in 
the dark, knocking them down and then running, and 
many other things. Such was the condition of things 
until the authorities of Eandolph county were able to 
arrest the guilty parties and inflict upon them the 
penalty due them according to the law of that state. 
Judge Monks, a notable judge of that county at that 
time, is understood not to have been a professor of 
religion ; yet his name should be commemorated for 
the hand of justice shown to the cause of Christ. The 
cause also suffered much in Missouri and Kansas by 
annoying disturbances similar to the foregoing. 

In the year 1891 as the truth began to be preached 
in the southern states it also met with some opposi- 
tion. As the saints were assembled at Beach Springs 
schoolhouse in Mississippi, while the minister was 
preaching the gospel, brick and clubs came crashing 
through the window, all doubtless hurled in wrath at 
the speaker. Nearly half of the sash was broken in, 
and the glass flew all over the house. The speaker 
stood about seven feet from the window, and nearly 
opposite, but the hand of God protected him from 
serious harm. At Spring Hill, in the same state, was 
another scene of persecution, which it might be of in- 
terest to note. D. S. Earner, B. E. Warren, and 
others were conducting meetings in this neighborhood 
in the month of February, 1891. We will give an 
extract from a report of that meeting published in the 
Gospel Trumpet, March 15, 1891. "The first night 



298 HISTORY OF THE CHURCH. 1880 *. 

of meeting three souls came to the altar; two conse- 
crated for entire sanctification, and one was gloriously 
pardoned. The next night, the fierce powers of hell 
being fully awakened from their brief slumber occa- 
sioned by our absence, a couple of lead balls, called 
buckshot, were thrown thiough the open window, by 
means of a rubber concern that we are told is even 
dangerous to life. These wicked wretches also threw 
stones with slings at some of God's saints that night 
on their way home, even regardless of women and 
children in the crowd. One woman was also hit. 
That was a little the lowest and most cowardly work 
we have ever yet met with. The next day four of 
Satan's chief servants rode out in four directions, five 
and seven miles, to enlist by his lies and slanders such 
as were base enough to join in a great mob to assault 
us that night. During the day we learned all about 
the movement, and at a meeting at a brother's house 
we recalled the meeting for the night, seeing no pos- 
sible chance of doing good. . . . There being no 
meeting at which the mob could assault us, they beset 
the house where we stayed until about twelve o'clock 
at night. They reported their number between 
seventy-five and one hundred. They were armed with 
guns and revolvers. . . . They state that their object 
was only to give us orders to leave the country the 
next day. A brave army gathered from several miles 
around, about a hundred strong, to tell a few little 
children of God to leave the next day! The mob hung 
about until about midnight clamoring for us to come 
out, stating they would not hurt us, etc. But when 
men are low down enough to fling buckshot into a con- 






ch. xxxn. BIOGRAPHICAL SKETCHES. 299 

gregation, and rocks into a promiscuous crowd, you 
might as well tell us that wolves and hyenas do not 
care for fresh meat, as to say that such did not want 
to hurt us. Hence our absence was doubtless the best 
thing to avoid trouble. Oh, may God show mercy to 
all of that crowd who are in the reach of mercy, that 
we may meet them at last among the redeemed! 
After all left the house, not a great way off, they fired 
off their pieces, which, for a few seconds, mimicked 
the din of war." — Warner. As late as the year 1898, 
a camp-meeting at Hartsells, Alabama was dispersed 
and the ministers driven out of the country by the 
same spirit of mob. 

Just think! in the nineteenth century, and in this 
beautiful country of ours, claiming to be the land of 
the free! a country for which oar forefathers bled 
and died that we might have free speech, and worship 
God according to the dictates of our conscience — now 
disgraced with such accounts as the above, which have 
not been exaggerated! 



CHAPTER XXXII. 



BIOGRAPHICAL SKETCHES OF A FEW OF 

THE OLDEST AND MOST EARNEST 

WORKERS OF THIS PERIOD. 

D. S. W1RNEE. 

D. S. Warmer was born in Bristol, Wayne County, 
Ohio. When but a young man he began the preaching 



300 HISTORY OF THE CHURCH. 1880 . 

of the gospel of Christ. He was a member of the so- 
called Church of God, or Winebrennerians, until the 
year 1880, when, being fully convicted of the corrup- 
tion of sectism, he began to cry out mightily against it, 
and leaving the Eldership of that sect he stood clear 
from all sects, and took the word of God as his only 
creed. The radical stand he took in defense of the 
pure gospel, was the occasion of much bitter persecu- 
tion. Before this he was in good standing with many 
editors and sectarian holiness workers, but because of 
his decided stand for the truth, he was denounced in 
their papers, set at naught by the ministry, and re- 
jected by his former friends. Many were the severe 
fiery trials of his life, through which he had to pass in 
defense of the truth, but God crowned him with 
success. 

His education was somewhat limited, but he had 
what was termed a common-school education, and 
taught a few terms of district school. He was very 
industrious and energetic in whatever he undertook 
to do. He was converted when about twenty-two 
years of age. A few weeks later he joined the Union 
army as a substitute, to save his brother from going, 
who was a man of a family and had been drafted. 
After serving a short term for his country, he returned 
home and entered into the ministerial work, in which 
capacity he labored faithfully with tongue and pen 
until his death. His pen was always at work, the 
fruit of which was the production of several books and 
tracts. " Bible Proofs of the Second Work of Grace," 
" Poems of Grace and Truth," and " Salvation, Pres- 
ent, Perfect, Now or Never" were his chief produc- 



qh. xxxii. BIOGRAPHICAL SKETCHES. SOI 

tions. His editorial work will be noticed more partic- 
ularly in another chapter. He was among the first in 
the nineteenth century to preach full salvation outside 
of sectism. Being fluent in speech and having a good 
understanding of the scriptures, by the aid of the Holy 
Spirit, he was enabled to do much effective work for 
the Master, and to give spiritual food to multitudes of 
starving souls. Although he possessed a frail body all 
his life, few men put in more hours for the Lord than 
he did during his years of ministerial labor. Thurs- 
day, Dec. 12, 1895 he passed into eternity after an ill- 
ness of only a few days. Funeral services were held in 
Michigan at the Grand Junction camp-ground, Sun- 
day, Dec. 15, conducted by Wm. G. Schell. See 
Chapters xxx. and xxxiii. 



MOTHER SMITH. 

Mother Sarah Smith, the oldest of the workers and 
ministers of this reformation, was born Sept. 20, 1822, 
near Manchester, Ohio. She has been a very energetic 
and faithful servant of Christ, and enabled by her ex- 
emplary life and words of comfort and admonition to 
lead many souls to the cross of Christ, where they have 
found deliverance from sin, and sweet peace. This 
dear old mother, who is yet living, has presented us 
with a written account of her Christian experience 
with some other facts, which is here inserted. 
Autobiography. 

I was catechized and taken into the Lutheran sect at 
the age of fourteen, without the experience of salva- 
tion. I had no knowledge of what it was to pray, be- 
cause the preacher did all the praying himself. When 



304 HISTORY OF THE CHURCH. 1880 . 

God saved me and T began to let my light shine by 
praying and testifying to what Jesus had done for me, 
I became a reproach to the Lutherans, and I could no 
longer be a member with them. Praise God! he had 
something better in store for me. On Friday, in 
March, 1842, the Lord permitted a terrible wind-storm 
to sweep through the country, which caused me for the 
first time in my life to see myself a sinner in the sight 
of God. I had never heard a sermon preached on jus- 
tification. While seeking for my conversion I had a 
few rings on my fingers, and the first impression upon 
my mind was that in order to obtain peace to my soul 
I must take those rings from my fingers, and never 
put them on again. As I opened the stove-door to 
throw them into the fire, the devil stayed my hand, 
supposing to persuade me to put them on again: but 
the devil always made a fool of himself in my case— 
they never went on again. I continued to offer myself 
to the Lord until the following Monday evening at 
nine o'clock the Lord for Christ's sake pardoned all 
my sins. Oh, what peace and joy filled my soul! it 
was unspeakable and full of glory. Truly the first 
verse of the fifth chapter of Eomans, and also Jno. 
10:9, were fulfilled in my conversion. Christ says, "I 
am the door ; by me if any man enter in, he shall be 
saved." When I received the Spirit that bore wit- 
ness with my spirit, I became his child. 

I was not conscious then that God had taken me 
into his church. The church question had always 
been a mystery to me. I could not understand it; it 
was hid away under the rubbish of.sectism. I had 
been taught that the denominations were the church. 



ch. xxxii. BIOGRAPHICAL SKETCHES. 305 

But why God's people should be so divided, I would 
often wonder. As far as I knew my heart, I never had 
a party, or sect, spirit; for I was at home with God's 
people wherever I met them. I lived to all the light 
I had. But after I had been saved from my sins, and 
knew that I was a child of God, I discovered an element 
in me that was warring against the Christ nature; 
"for when I would do good, evil was present." I was 
very timid and bashful, had a man-fearing spirit, and 
the devil tried every possible way, by persecution and 
by other means, to discourage me, but I prayed much 
in secret, and oh, how I longed to get rid of that in- 
ward foe — such a hungering for a pure heart! But for 
the lack of proper teaching I was compelled to strug- 
gle on for seventeen years, during which time I kept 
my justification, and walked in all the light that I 
had, taking the Bible for my guide. I found in 1 
Jno. 4:18 that the apostle says, "Perfect love casteth 
out fear," which caused me to seek for that perfect 
love. Indeed God was leading me in a mysterious 
way ; for I had not in all these seventeen years heard a 
single sermon preached on sanctification. I did not 
know that I could have the old man crucified and the 
cause of sin removed from my heart; but I wanted 
perfected love. In a woods near by I erected an altar 
of prayer, where I daily went and besought the Lord 
for perfect love. For three months I attended this 
altar daily, pleading and dying before the Lord, until 
at last I thought I could stand it no longer, and that 
I could not live without it. Then the devil tempted 
me and tried to make me believe that I was losing 
what I had: but I said, "How can this be when. I am 



306 



HISTORY OF THE CHURCH. 1880 



seeking for perfect love?" And I said, "Lord, I hare 
come for the last time, and I must feel better or die." 
I had given np all my friends, and all this world, and 
now I must have it. Praise God! I looked up to 
heaven and said, "Lord, what more can I do than I 
have done?" Then the Lord talked with me, and I 
could say Yes to everything, until the Lord said, 
"Will you work for me?" Then the devil said, "If 
you promise to do that, you know your husband will 
not let you go." Ah, there was a struggle between 
life and death ; between heaven and hell ; but when I 
got victory over the devil I said, "Yes, Lord." Praise 
God ! I said it, and I felt it, and I meant it from the 
depths of my soul. And then and there in that woods 
in the month of August, 1859, the Lord did the work 
for me. The old man was crucified and the works of 
the devil cast out, and the baptism of the Holy Ghost 
was upon me, and I was filled with the power of God. 
I realized then what perfect love meant. All fear and 
doubts were taken away, and what boldness! I was 
made fearless of men and devils. 

The Holy Spirit led me in a mysterious way. I 
began to understand that when I "was jborn of the 
Spirit, I was born into the church of God, of which 
Christ is the head; and I was satisfied. But the 
sect preachers were not satisfied. The Evangelical 
preacher, without my knowledge, put my name on his 
class-book. They would say, "We must have a 
home"; but it was a poor home for me. It made no 
difference to me where I labored, but the preachers 
got jealous. A Methodist Episcopal preacher offered 
to see that I got license to preach, and a circuit, if 



ch. xxxti. BIOGRAPHICAL SKETCHES. 307 

I would join that church. I said I did not want to be 
bound. I wanted to be free to go where God wanted 
me. God kept me from joining any conference, and 
showed me step by step that these denominations were 
not the church that Christ ' built. Finally the holi- 
ness people of that country joined themselves together 
into a Holiness Association. They were taken in 
from different denominations. I thought that was 
bringing Gnd's holy people together into one body, 
and so I also joined the association. No one was 
allowed to join the association except those that be- 
longed to some denomination. It was not long until 
God began to show me that it was not God's will for 
us to belong to a sect. My Bible said, "Be not un- 
equally yoked together with unbelievers"; but there 
we were yoked up with those who were unbelievers in 
holiness. About this time God began to show me the 
ungodliness of secret societies. The Methodist Epis- 
copal sect opened their door wide enough to let in 
Free Masons and Odd Fellows by the wholesale, and it 
was not long until the Evangelicals opened their door 
for them. I heard one of their preachers say, "If we 
do not take in secret-society men, they will all join 
the Methodists." The United Brethren stood against 
this evil the longest, but they finally came to the same 
conclusion, and opened their door also to secrecy. It 
was not long then until nine out of ten of their 
preachers belonged to secret societies. I think then 
is when God went out and the sects died a spiritual 
death, and to-day they are filled with an Antichrist 
spirit. 

After joining the Holiness Association we were 

20 



308 HISTORY OF THE CHURCH. 1880 . 

bamded together into bands. We had about thirty 
members at Jerry City, Ohio, that professed sanctifica- 
tion, and I was acknowledged as their leader. I felt 
my inability, but 1 searched the scriptures and asked 
God for help. I would read where Christ said, "lam 
the door: by me if any man enter in, he shall be 
saved"; also the words of Acts 2:47 — "And the Lord 
added to the church daily such as should be saved. " 
But the mists of Babylon had not all cleared away yet, 
and I could not see clearly ; yet God led me in a mys- 
terious way. A brother handed me a Gospel Trumpet, 
desiring me to read an article headed "The One 
Church," and he asked me after I had read it what I 
thought of it. 1 said I would not dare to say a word 
against it; for that was just what I was looking for. 
I had expressed myself not long before this in a United 
Brethren meeting that I did not expect to meet a 
United Brethren, nor a Methodist, nor an Evangelical 
in heaven. I said all these names would be left out of 
heaven. So you see how God was leading me in refer- 
ence to the one church, and showing me the evils of 
sectism. He also showed me that I could not give of 
my means to support such unholy institutions. The 
word of God taught me, in % Cor. 6 :14-18, to come 
out from among them, and be separate, and touch not 
the unclean thing, and the Lord would be a Father 
unto me, and I would be Ms daughter. Then again I 
read: "Be ye not unequally yoked together with unbe- 
lievers." Here I was yoked up with saints and sin- 
ners, and my name in a sect, also banded up with the 
Holiness Association, bound under rules how I should 
conduct the meetings. I saw that I had no need for 



OH. xxxii. BIOGRAPHICAL SKETCHES. 309 

such rules as these, as the Holy Spirit was my leader ; 
and so they were thrown to the flames, and we let 
God lead us, and he was with us in mighty power. 
By his Holy Spirit and his blessed Word he finally 
brought me out of all sectisin, including the Holiness 
Association. Then I was perfectly free, and I am yet 
to-day as free as the birds that fly in the air. Whom 
the Son makes free is free indeed. Praise G-od for 
heavenly freedom in Christ Jesus! 

Well, I would like to tell something more about our 
meetings, and how God led us out. We held our 
meetings four times a week, and God. was truly lead- 
ing in a mysterious way. I saw a light and would tell 
the people that there was a light coming, but what it 
was I could not tell, but I knew it was of God, and if 
we would reject it we would go into darkness. T saw 
by the word of God that sectism was spiritual Babylon, 
and that the ministers who were the shepherds were 
feeding themselves and not the flock. Ezek. 34; Jer. 
51; Rev. 18:2-4. I was always ready and willing, as 
fast as I could understand, to accept what is Bible. 
At this time (January, 1882) we nad a meeting in Bro. 
Miller's house at Jerry City, Ohio, which shall never 
be forgotten. It lasted until three o'clock in the 
morning; truly God was in our midst in wonderful 
power. Eev. 19; Jer. 51; and Ezek. 34 were read. 
That meeting brought me to where I was like Moses 
when he came to the Red sea. That morning before I 
closed the meeting I said, "I can lead you no fur- 
ther." The Lord said to me, "Stand still and see the 
salvation of the Lord." We commenced praying for 
God to send some one who would be able to lead us 



310 HISTORY OF THE CHURCH. 1880 . 

further. In a few weeks the Lord answered our 
prayers by sending dear Bro. D. S. Warner. He by 
the Spirit and word of God proved to us what Babylon 
was, and how God's people had been led into this 
spiritual Babylon, and had been kept until the time 
came when he would call them out. He proved it by 
the Word, and the Spirit bore witness to my spirit 
that he was preaching Bible. 

Bro. A. J. Kilpatrick was also sent among us, who 
set before us the one church, by scriptures too 
numerous to mention here. He proved to us that 
Jesus Christ is the door and that when we are con- 
verted we come through Jesus Christ into the church 
before the preacher can have time to open the door 
of his church and take us in. The meeting had com- 
menced on Monday night, and on Thursday evening 
as 1 stepped into the meeting-house the Spirit of God 
said to me, "Will you do it?" I said, "What, Lord?" 
And the same question was repeated. I answered 
again, "What, Lord?" After I had taken my seat the 
same strange question was repeated again. Then I 
answered, "Yes, Lord; anything thou wilt have me to 
do." I did not know at the time what it was the 
Lord wanted me to do. But as soon as the sermon 
was over the Lord had me on my feet, in front of the 
pulpit with both hands raised. I began to exclaim, 
"It is come! It is come!" "Will you walk in the 
light, or will you go into darkness?" I also said, "As 
many as are willing to declare your freedom in Christ 
Jesus, make it manifest by rising to your feet." 
Twenty arose. Praise God! That meeting will never 
be forgotten, neither in this world, nor in the world to 



cjt. xxxit. BIOGRAPHICAL SKETCHES. 3li 

come. Souls were sealed for heaven in that meeting, 
and others rejected the light and went into darkness. 
Well, God so completely saved me from sectism that I 
never for a single moment had a desire to go back. I 
was asked how 1 would let my light shine if I never 
went back. I. said I would let it shine by staying 
awa\. I was one among the first to ancept this light 
on the one church clear from sectism. 

I first met Bro. Warner in 1877, while he was preach- 
ing sanctification to the Winebrennerians, of which 
sect he was a member at that time. As near as I can 
remember he commenced preaching the one church 
in the evening light in the year 1880. God had his 
hand upon this work. The devil tried to destroy it, 
but God protected it. I remember of hearing a Meth- 
odist preacher at Jerry City pray for God to scatter 
this work to the four winds of the earth. I said that 
was the best prayer he ever prayed, and truly since 
then it has spread throughout the earth. 

In 1884 God sent forth the first evangelistic com- 
pany in this reformation, and he chose me as a mother 
in the company. I was old enough to be the mother 
of the whole company. There were five of us in all. 
D. S. Warner, Barney E. Warren, Frankie Miller, 
Nannie Kigar, and myself. This company traveled 
together a little over four years, with perfect harmony. 
We were all of one heart and one mind, and we saw 
eye to eye. They were dearer to me than my own kin 
in the flesh, and to-day there is an attachment that 
can never be broken. The many precious seasons we 
enjoyed together in the Lord were unspeakable and 
full of glory. Praise God ! We met with much pppo- 



312 



HISTORY OF THE CHURCH. 1880 



sition. The devil did everything possible to overthrow 
the work, as he did in the days of Nehemiah. For 
"when Sanballat heard that we builded the walls, he 
was wroth, and took great indignation, and mocked 
the Jews. And he spake before his brethren and 
the army of Samaria, and said, What do these feeble 
Jews? will they fortify themselves? will they sac- 
rifice? will they make an end in a day? will they 
revive the stones out of the heaps of the rubbish 
which are burned? Now Tobiah the Ammonite was 
by him, and he said, Even that which they build, if a 
fox go up, he shall even break down their stone wall." 
— Neh. 4:1-3. The work has been going on for twenty 
years, and a fox has not broken the wall yet. The 
Lord has fought every battle. We traveled over and 
visited different parts of ten states, and Canada, held 
many meetings, and in every meeting preached the 
whole truth — justification, sanctification, one church, 
and divine healing of the body. We saw many pre- 
cious souls saved and brought into this blessed light. 
While in our travels we saw the sick healed by the 
power of G-od, devils cast out, the blind eyes opened, 
and rain sent or withheld in answer to prayer. God 
protected us through mobs and storms, and gave 
us complete victory over wicked men and devils, 
and in answer to prayer he supplied all our needs. 
We never in all our travels took up a collection. 
Through our labors God established his church in 
Ohio, Indiana, Michigan, Illinois, Iowa, Kansas, 
Nebraska, Colorado, and Canada. Dear Bro. Warner 
was wonderfully helped in preaching the gospel. He 
was very frail in body, yet God always stood by him in 



ch. xxxn. BIOGRAPHICAL SKETCHES. 313 

delivering the word. He often would preach from 
two to three hours. Bro. Warner was a holy man of 
God; his life was without spot or blame. 

I am a living witness to-day for Christ. In 1881 
he saved me from tea and coffee. And I have not 
taken a drop of medicine since 1878. The Lord has 
healed me at different times and he keeps this body free 
from pain. To him be all the glory and praise. Amen. 



A. B. PALMER. 

I was converted in February, 1857, and joined the 
Methodist Episcopal sect the same year. In 1877 the 
Lord reclaimed me from a backslidden condition. At 
that time, at a camp-meeting, I saw for the first time 
the light on sanctiflcation as a second work of grace 
which would destroy the inbred sin. A few days after 
the Lord reclaimed me I made a consecration for entire 
sanctification, and, to my great delight and satisfac- 
tion, received it. Before the Lord sanctified me I be- 
lieved the Methodist Episcopal denomination was the 
best there was; and I labored faithfully to promulgate 
her doctrines; but as soon as I was sanctified I found 
to my surprise that the sectarian spirit was all taken 
away ; yet I remained in the sect for want of under- 
standing. I verily believed that human sect organiza- 
tion was necessary. You see 1 was educated that way. 

In January, 1882 Sister Lottie Blackwood told me 
one day that sectarianism was not right, that she had 
found a better way, and that some ministers were 
preaching around Bangor against it, and that many 
had left the sects and embraced the "evening light." 
I did not raise any opposition to her, because of the 



314 



HISTORY OF THE CHURCH. 



1880 



esteem and respect I had for her, but inwardly I felt 
very sad to think she would leave the good old Meth- 
odists and go with a class of people that had no respect 
for system attained through human organization; 
therefore I resolved to study the Bible to qualify me to 
convince her of the error. I did study the Word, 
faithfully, but to my surprise and delight I found she 
was right. So, before I ever heard a sermon preached 
on the church question, I was thoroughly convinced 
that the word of God stood out in bold condemnation 
of human church organization. 

In my ministerial relations with the Methodists I 
many times was so hampered by human machinery that 
I felt the spiritual life almost crushed out of me. I will 
relate one instance (among the many). I think it 
was in 1873 or 1874. I had spent the latter part of my 
sinful life in Oshtemo, Kalamazoo county, Michigan. 
A few months before my conversion I went into Cass 
county to work. There is. where I was converted. In 
after years I returned to Oshtemo to live. After being 
there a few weeks I was appointed class-leader, stew- 
ard, and Sunday-school superintendent, and was 
licensed as local preacher. My old associates and 
acquaintances seemed to rejoice that such a thorough 
reformation had taken place in me ; and urged me very 
much to go into a neighborhood about three miles from 
the village to organize a Sunday-school und to preach 
to them. I did so, and much good was done. I 
continued in that work until quarterly meeting was 
held at the village. At the quarterly conference I 
absented myself from the house until the conference 
could investigate my character with a view of renewing 



ch. xxxii. BIOGRAPHICAL SKETCHES. 315 

my license to preach. After investigation I was in- 
formed that the brethren could bring nothing against 
my character, but found fault with my going down 
into the other neighborhood to work, as it drew away 
from the congregation and interfered with the sup- 
port of the circuit preacher. The presiding elder 
(Peck) asked me what I was going to do about it. I 
told him (after thinking a while) that 1 did not see as 
I could do any different from what I had been doing, 
as there was such an earnest desire for me to do so, by 
the people of the neighborhood. He (Peck) asked, 
"Supposing we take your license away?" I stated that 
I had a license that no presiding elder in Michigan 
could touch, and by the grace of God I should use it. 
Now you know the duty of that conference was not to 
renew my license; but mercy, you know, is the par- 
doning power and favor shown to guilty men. My 
character was passed, my license as a local preacher 
renewed, advice given that I should be subject to the 
preacher in 'charge, etc., etc. I do not know why 
they should have been so lenient towards me, a rebel; 
for such I was; but one thing I do know, I was as- 
sessed Si 5. 00 a year for the support of the preacher in 
charge; and I paid it too. I have known individuals 
to be expelled from the church for a less crime than I 
had committed, and they did not pay a cent for the 
support of the preacher. This and other similar pro- 
ceedings caused me to think a great deal, but I knew 
of no remedy until, as I have stated above, I com- 
menced studying the Word to prove that sectarianism 
was right. And now I have great cause for rejoicing 
for the glorious light that shines all through the word 



HG 



11IS LORY OF THE CHURCH. 



1880 



of God. It grows brighter and brighter all the time. 
Hallelujah! 

What wonderful comparisons ! — In sectism we have 
to haw and gee as the driver saith. In the church of 
God we are willingly obedient to the Holy Spirit. In 
sectism we are unequally yoked together with unbe- 
lievers. In the church we are yoked with each other in 
Christ, or have the yoke of Christ upon us, and pull to- 
gether harmoniously. In sectism we may be prisoners, 
captured by Satan. "Whosoever committeth sin is the 
servant of sin." In Christ we are prisoners, captured 
by the Holy Ghost. "But now being made free from 
sin, and become servants to God, we have our fruit 
unto holiness, and the end everlasting life." In sect- 
ism we are subject to rules framed by man. In the 
church we are subject to rules framed by God the 
Father. Praise the Lord ! there is no end to the beau- 
tiful contrasts between God's way and man's way. 

Now I wish to say that since /taking a stand against 
all divisions, strifes, and confusions the blessed Lord 
has wonderfully blessed and prospered me both spirit- 
ually and temporally ; also blessed my labors of love to 
his glory in the bettering of the conditions of mankind 
and the building up of the church of God. I praise 
his holy name for salvation from sin, both committed 
and inherited: first from sins committed, by a free 
and full justification; second, from sin inherited, by a 
free and full sanctification. The good Lord keeps me 
saved and in good health. 

Yours in holy love, 

A. B. Palmer. 

Bangor, Mich., Feb, 28, 1900. 






ch. xxxn. BIOGRAPHICAL SKETCHES. 317 

SEBASTIAN MICHELS. 

In writing my experience for seventeen years it will 
be quite necessary to leave out some very important 
parts for the sake of brevity. So by the help of God 
I will endeavor to be as pointed as possible. 

For years my heart yearned after God. I sought to 
find him. When going to the places of worship to 
find God I found him absent, and the god of this world 
had taken his place. My heart was discouraged; 
finally my very soul cried unto God for help, and to 
know where his people were. God with his great lov- 
ing heart of pity came to my rescue, revealed to me the 
church of the morning and how it was in captivity, 
how his people had gone astray ; also showed me how 
he would gather his people together. Oh, how my 
heart bounded within me when I saw the beautiful 
church — how God set the members in the church, and 
how we were all members one of another and by one 
Spirit were all baptized into the one body, which is the 
church! Praise his name! I then yielded my heart 
to him, forsook all my sins, began family worship, set 
my house in order for God, and left off all my evil habits. 
My very soul longed to be a Bible Christian. When 
I met the conditions of his word he freely pardoned 
me, gave me the glorious evidence in my heart that I 
was his child. A week later I became convicted for 
entire sanctification. I yielded my entire life and all 
my will to him. He then called me to the ministry. 

I soon began my work at home from house to house. 
Sinners began seeking God, and soon a glorious re- 
vival was held in the neighborhood. As soon as we 
returned to Ziou with songs and everlasting joy on our 



320 HISTORY OF THE CHURCH. 1880 ■. 

heads God revealed that he was all in all to us, and 
that he was our physician — that he not only forgave 
all our sins but also healed our diseases. As the joy 
of the Lord increased, persecution began; but thanks 
be to God, he always gave us the victory. For ten 
years my wife and I labored in the gospel work, labor- 
ing with our hands during the day and preaching the 
gospel evenings and on Sundays. God blessed our 
labor. We did not withhold time nor means to spread 
the gospel. As I was very limited in my education, 
scarcely able to read the Bible without the assistance 
of my wife, it was necessary for me to live very close 
to God so he could talk to my soul and thus enable 
me to deliver his messages by his power. 

After ten years I became very much interested in 
the work in general, and as I had a family of six chil- 
dren and my wife was obliged to stay at home in order 
that our children might have the privilege of attending 
Bchool, I bowed in earnest prayer before G-od to know 
his will in the matter. That night he gave me a beau- 
tiful vision of a children's home and just how to 
arrange matters in order to bring about the children's 
home. As I was away from home engaged in the gospel 
work at the time, my entire being became impressed 
with the thought of a children's home and school. 
The matter rested on' my mind for days; the object of 
the home loomed before me, and that was that a home 
might be prepared for the children of ministers who 
were engaged in the gospel work. I returned to my farm 
home, and explained the beautiful vision to my wife. 
After a few moments' pause she said, "That would be a 
great undertaking; who would be able to build up such 



ch. xxxii. BIOGRAPHICAL SKETCHES. 321 

a home without means?" I had not considered the' 
means, knowing God talked to me and that he was 
able to supply the means for all his undertakings. 
My wife being a true companion to me, when she 
could not see a way out she would quietly submit the 
matter to me and with all her life and strength join 
me in the labor for God, and thus become a true 
helpmate. 

All arrangements were made for the move; our farm 
rented; our personal property sold, all except three 
horses and a wagon and some implements which we 
would need on the new farm called "the camp- 
ground," located one mile north of Grand Junction, 
Michigan. This farm was unimproved, lay as it were 
in a wilderness of brush and logs. There were about 
ten acres of standing timber, very large trees. In the 
midst of this timber was a large building erected for. 
the purpose of holding public services. Cottages were 
built around this large building, leaving a space of 
about one hundred feet between the row of cottages 
and the large building. Near the northeast corner of 
the large building we had the year before built a 
boarding-hall, wherein Bro. and Sister Bixler were liv- 
ing when the Lord moved us to take possession of that 
place and. build it up. There was an association of 
nine brethren to whom this property was deeded. 
After God made known to me his will, before moving 
on the ground I made known to the brethren of the 
association how the Lord led me in the matter. All 
agreed that I was the chosen one. 

Having in my possession about three hundred fifty 
dollars received from the sale of personal property, we 



320 



HISTORY OF THE CHURCH. 



1880 



heads God revealed that he was all in all to us, and 
that he was our physician — that he not only forgave 
all our sins but also healed our diseases. As the joy 
of the Lord increased, persecution began; but thanks 
be to God, he always gave us the victory. For ten 
years my wife and I labored in the gospel work, labor- 
ing with our hands during the day and preaching the 
gospel evenings and on Sundays. God blessed our 
labor. We did not withhold time nor means to spread 
the gospel. As I was very limited in my education, 
scarcely able to read the Bible without the assistance 
of my wife, it was necessary for me to live very close 
to God so he could talk to my soul and thus enable 
me to deliver his messages by his power. 

After ten years I became very much interested in 
the work in general, and as I had a family of six chil- 
dren and my wife was obliged to stay at home in order 
that our children might have the privilege of attending 
school, I bowed iu earnest prayer before God to know 
his will in the matter. That night he gave me a beau- 
tiful vision of a children's home and just how to 
arrange matters in order to bring about the children's 
home. As I was away from home engaged in the gospel 
work at the time, my entire being became impressed 
with the thought of a children's home and school. 
The matter rested on my mind for days; the object of 
the home loomed before me, and that was that a home 
might be prepared for the children of ministers who 
were engaged in the gospel work. I returned to my farm 
home, and explained the beautiful vision to my wife. 
After a few moments' pause she said, "That would be a 
great undertaking; who would be able to build up such 



en. xxxii. BIOGRAPHICAL SKETCHES. 321 

a home without means?" I had not considered the 
means, knowing God talked to me and that he was 
able to supply the means for all his undertakings. 
My wife being a true companion to me, when she 
could not see a way out she would quietly submit the 
matter to me and with all her life and strength join 
me in the labor for God, and thus become a true 
helpmate. 

All arrangements were made for the move; our farm 
rented; our personal property sold, all except three 
horses and a wagon and some implements which we 
would need on the new farm called "the camp- 
ground," located one mile north of Grand Junction, 
Michigan. This farm was unimproved, lay as it were 
in a wilderness of brush and logs. There were about 
ten acres of standing timber, very large trees. In the 
midst of this timber was a large building erected for. 
the purpose of holding public services. Cottages were 
built around this large building, leaving a space of 
about one hundred feet between the row of cottages 
and the large building. Near the northeast corner of 
the large building we had the year before built a 
boarding-hall, wherein Bro. and Sister Bixler were liv- 
ing when the Lord moved us to take possession of that 
place and. build it up. There was an association of 
nine brethren to whom this property was deeded. 
After God made known to me his will, before moving 
on the ground I made known to the brethren of the 
association how the Lord led me in the matter. All 
agreed that I was the chosen one. 

Having in my possession about three hundred fifty 
dollars received from the sale of personal property, we 



322 HISTORY OF THE CHURCH. 1880 . 

immediately began the work. It was the latter part of 
February. In March we began a large addition to the 
boarding-hall, which enabled us to take in about thirty 
children. A schoolhouse was needed. The capital 
on hand was only about seven dollars. One night 
during the assembly-meeting of the church of God, 
God awakened me with a beautiful scene of a two- 
roomed schoolhouse all arranged. I" submitted my 
plans to the brethren. No change was suggested; no 
one offered any proposition, as there was no capital on 
hand. I did not confer with flesh and blood in the 
matter, having become thoroughly acquainted with 
the Great Master Builder of this universe. Knowing 
he was able to furnish the capital, on the last day of 
the meeting heretofore mentioned I stood up before a 
large congregation and stated to the people that in 
four weeks of good weather the plan God had given 
me would be executed, and that I did not stand before 
them to see how much they would give, but did ear- 
nestly solicit their prayers. A few very earnest breth- 
ren who stood by me in the clearing up of the farm 
and the building up of the home always were ready 
for any improvement the Lord directed. Had I the 
space, I would gladly give the names of the dear 
brethren who assisted me in the work, and also give 
some very striking instances of God's wonderful lead- 
ings and dealings with us in his work. 

Our family soon increased until we numbered from 
seventy to seventy-five. Oftentimes our flour was all 
baked into bread ; one meal more would exhaust all in 
the house. A family of fifty children and no one to look 
to, as we never appealed to the association one single 






ch. xxxii. BIOGRAPHICAL SKETCHES. 323 

time for the space of three years, but always to the 
One who employed us in his great work ; many times 
alone on our knees, alone before God, holding the 
promises before him, which we knew could not fail; 
and in due time we were always supplied. To nim be 
all the glory! ]\lany times we received letters from 
some one, saying, "God leads me to send you help at 
once; obedience is better than sacrifice." They may 
not always have known just how it was, but obedience 
on their part proved a blessing to us and enabled us to 
pour out our heart of gratitude and praise to God for 
supplying our daily needs. God not only supplied our 
needs, but amidst the toil and care of the home life 
with so large a family he made the work very precious. 
To go back to our ministerial labor, it was a frontier 
gospel work to hold up Jesus alone, the Head of the 
church, the Savior of the body. This caused much 
persecution. Oftentimes after preaching the word of 
God with authority from him who called us, we were 
very thankful for the privilege of a barn to lodge in. 
Many times we were egged, stoned, and in many other 
ways were persecuted, and for years with the apostle 
Paul could say, "Hereunto were we called." Several 
times we were gladly received into homes until the 
word of God went forth, when those who received us 
would slip out and leave us in the schoolhouse in the 
country without any one to care for us. But thanks 
be to God who always caused us to triumph and always 
opened the way for us ! These trials were all for our 
good, to fit us for the future. Never a trial too hard ; 
never one too many; they were all necessary. So we 
with all our heart thank God for them all. 



324 HISTORY OF THE CHURCH. 1880 . 

In the third summer of our labor at the Children's 
Home God most wonderfully and miraculously moved 
upon me. About midsummer very strangely I would 
come up to a very large pile of brick. It seemed real 
for a moment or two then passed away, and then my 
mind would ponder on what it meant. This was 
repeatedly brought before me until I went to God in 
prayer to know what it meant. Later in the summer 
or early in the fall of 1895 a beautiful plan of a 
large brick building came before me with a voice 
accompanying it: "Build according to the plan." 
This building was to be for the aged and infirm. In 
order to bring this about I must have the liberty of 
conscience and Spirit in the matter; and as others did 
not have the knowledge of the leadings of God's Spirit 
with me I could not come under the dictation of men 
and have the liberty of the Spirit. I loved the dear 
brethren dearly, but as they could not understand how 
these things were brought about, they as an asso- 
ciated body of men appointed me from year to year as 
superintendent of the work that God called me to. 
This point came before us at our annual meeting: Sap- 
pose I labor all the useful days of my life in this capa- 
city as superintendent of this work, and at any time by 
the voice of this association I would be set aside and 
another would take my place and I would step out with- 
out a dollar. This was the first discouraging feature 
in my work. I could trust God, but I could not trust 
man. 

So in order for me to continue the work God had 
called me to, I resigned my position in the Children's 
Home and at once began the Old People's Home, 






ch. xxxii. BIOGRAPHICAL SKETCHES. 325 

which has prospered beyond my expectation. For 
nearly four years we have proved God faithful to his 
word in this enterprise. He is making ways for us 
where we see no way, and we are encouraged day by 
day to obey him in all things. 

We have now a family of from forty-six to forty- 
eight — thirty-four aged and infirm, and some very feeble 
and about to step off from the stage of action to be with 
Jesus. We are consecrated with all we have and are 
for the service of God. Having met the requirements 
of the laws of the state we are an incorporated body 
for the perpetuation of the Old People's Charitable 
Home. I as the proprietor of this Home hold an un- 
changeable position during my life. God alone 
assigned the position to me and he alone can make the 
change. Your brother saved by the power of God, 

Sebastian Michels. 

South Haven, Michigan. 



J. N. HOWARD. 

In the name of Christ, who bath redeemed my soul 
from sin — both committed and inherited — for the 
glory of God, and for the good of all into whose hands 
this may chance to fall, hoping and earnestly praying 
that it may prove a benefit to both saint and sinner, I 
write this brief autobiography. 

I was born in Harlan county, Kentucky, on the 8th 
day of June, 1859. I am of German and English 
decent. My life for the most part has been spent in 
Greene, Shelby, Auglaize, and Paulding counties, 
Ohio. With due respect to my parents, I am sorry to 
say they were not Christians, and for this reason I was 

2\ 



326 HISTORY OF THE CHURCH. 1880 * 

deprived of a Christian example from that source. As 
early in life as between nine and ten years of age I 
was convicted of my sins, and in a series of meetings 
held by the Methodists in Shelby county, Ohio, (father 
having moved north during the Civil war) in the winter 
of 1868 or 1869 I went to the altar several nights but 
did not obtain pardon; consequently I plunged deeper 
into sin, and so continued until I was sixteen years of 
age, and then I yielded to God, sought and obtained 
pardon, was born of God, in the spring of 1875, and 
about two months later 1 joined the United Brethren 
sect. 

Not long after my conversion I received a definite 
call from God to preach the gospel, which, had I un- 
derstood, was virtually a call to holiness. (1 Thess. 
4:7 and Isa. 52:11.) Several years passed in which I 
had abundance of opportunities to know that the "old 
man," "body of sin," was not destroyed in regen- 
eration. I also often longed to be delivered from it, but 
did not know it was my privilege to have it destroyed, 
being told by those who ought to have known better, 
that we must fight it till death. But thank God the 
time came when I learned better. 

About seven years after my conversion I heard a 
sermon on Bible holiness, or sanctification, by Bro. 
A. J. Kilpatrick. ■ Strange to say, this was the first 
time I had ever heard Bible holiness preached ; it was 
in 1882. Through the preaching of the Word and by 
the Holy Spirit God let me see that my life since con- 
version had not all been pleasing to him, and that 
unless I repented of that wherein I had displeased 
him, I would not be ready to meet him in judgment. 



ch. xxxn. BIOGRAPHICAL SKETCHES. 327 

So, upon my face on the earth before God with bitter 
repentance, I settled it once and for all with him, 
and got the witness of his Spirit that all was forgiven ; 
and I also saw that God's word taught not only that 
to be a Bible Christian we must live without sinning, 
but that it was God's will that we be subsequently 
sanctified. But I did not at that time get an under- 
standing of what to do in order to get sanctified. 
During the following year it was my privilege to hear 
a few more sermons on holiness, and the dear Lord so 
enlightened me that I not only saw what to do, but 
that it was my duty as well as privilege to consecrate 
and be sanctified. 

The last week of December, 1883, I consecrated 
according to Eom. 12:1, 2, and the very God of peace 
did sanctify me wholly (1 Thess. 5:23), destroyed the 
body of sin (Rom. 6:6), and I then and there was ena- 
bled to put off the "old man" and to put on the "new 
man." I was filled with joy unspeakable and full of 
glory. The old foe was gone. Oh, hallelujah! 
Another wonderful thing God did for me, he gave me 
the Holy Ghost as he gave them (apostles) at the begin- 
ning, and also showed me the true church and deliv- 
ered me from sectism. Glory to his name ! He then 
renewed my call to preach the gospel, and I could then 
see that one reason why I had never been able to go 
before was, that I lacked the qualifications — "power 
from on high," the -Holy Spirit. A little over seven- 
teen years ago God sanctified me, and some little over 
eighteen years he has kept me free from sinning 
against him. 

I am by his grace every day experiencing 2 Thess. 



328 HISTORY OF THE CHURCH. 1880 . 

3:3 — "But the Lord is faithful, who shall stablish you, 
and keep you from evil." Now ever since the gospel 
light in this evening time of the world has shone into 
my heart, I have seen and clearly understood that the 
"church of God" is not the sect institutions, and that 
no one nor all of the sect organizations is the church of 
God. Oh, how I do praise God for the old apostolic 
church and way. 

I have devoted the greater part of my sanctified life 
to gospel and evangelistic labor. Have seen hundreds 
of precious souls saved in Jesus, first justified and 
afterwards sanctified ; have also seen the power of God 
manifested in casting out devils and healing the sick, 
opening blind eyes and unstopping deaf ears and loos- 
ing the dumb tongue. Christ is our family physician. 
I have often been healed by his almighty power (once 
from lung disease), and my wife has been healed of 
deafness and of cancer. All glory to his name! Many 
have been the tribulations, conflicts, trials, and opposi- 
tions we have had to encounter; but in all of these we 
are more than conquerors through Jesus, and with 
Paul can say none of these things move us. We have 
suffered many things from sinful professors, even to 
the threatening of our lives for Christ's sake; have 
been in perils among false brethren, and have been 
falsely accused ; but God's grace has been sufficient, and 
has brought us off victorious in every conflict. I 
mean to fight it through on this line — all others will 
prove too short to reach heaven. In short I testify to 
the glorv of God that wicked men, women, or devils 
assault my soul but in vain; "for greater is he that is 
in us than he that is in the world," and my trust is in 



CH. xxxii. BIOGRAPHICAL SKETCHES. 329 

him. So be of good courage and he shall strengthen 
your hearts, all ye that hope in the Lord. Thank 
God the darkness is past, and the true light now 
shineth. 

My evangelistic usefulness and labors have been 
much hindered for reasons known to God, but I am 
content to labor every day and preach at night if this 
be Father's will. But woe is me if I preach not the 
gospel. Permit me to say that at the time I was sanc- 
tified and delivered out of sectism I did not know that 
there was any one else on the earth that had this glori- 
ous light, but the few of us in this locality (Payne, 
Ohio). But we had obtained the holy fire and spirit 
of reformation in our souls, and we could not keep 
silent. We began to canvass the country for God. 
Holiness revival meetings were held in every locality 
where we could find an open door in private houses, 
and schoolhouses. Meeting-houses were generally 
locked against us (with a few exceptions), as were also 
the schoolhouses in some instances. In those days 
Bro. A. J. Kilpatrick, whom I esteem in holy love, 
did the principal part of the preaching, and God won- 
derfully blessed his labors, and as a result churches were 
raised up in several localities in northwestern Ohio. 
In the meantime some one of the saints chanced to get 
hold of a small paper published and edited by Bro. 
D. S. Warner, and this led to sending for him to 
come and hold a meeting in our locality, and it was 
by him that we learned that God had many more out on 
this same line, besides the few societies in our locality. 
We soon learned that God had raised his hand to bring 
again Zion, as spoken of in Isa. 52 :8, and had already be- 



330 HISTORY OF THE CHURCH. 1880 -. 

gun to send his angels (messengers) to gather togethei 
his elect (Matt. 24:31), and that we were already in the 
time spoken of by the prophets in Isa. 58:8 and Zech. 
14:7. Hallelujah! I saw the church, bride of Christ, 
the Lamb's wife, as spoken of by Solomon (See Cant. 
8:5.) coming out of the wilderness of sectism, Babylon 
confusion, leaning on the arm of her beloved (Cant. 
4:10), and God gave me to see and understand that he 
was in this reformation, and that he would carry it for- 
ward to the end, and no opposition however great 
could ever prevail against or stop it. And in the past 
seventeen years instead of dying out or coming to 
naught, as many who were opposed to it predicted and 
hoped, God has by his Holy Spirit and through his 
holy ministers carried the work forward, until this last 
and midnight cry has reached almost over the entire 
continent, and to many parts of. the old world. Also 
much good literature is being sent out into all parts of 
the world along this line. I have been a reader of 
The Gospel Trumpet for about sixteen years. I think it 
is the best religious paper published. I expect God 
to carry the work forward until he makes Jerusalem a 
praise in the "earth, and until every true Christian 
shall be gathered out of sectism into the one body, and 
all the gathered "see eye to eye" and are perfectly 
joined together in one mind and judgment, perfected 
in one. Amen. May it please God to hasten it in his 
own time and way. To all, and especially to those it 
has been my privilege to meet in my labors, I am 
glad to report perfect victory in my soul, and that I 
am fully saved in Jesus: first saved from my sins — 
washed from them — (Rev. 1:5 and Eph. 1:7); second, 



ch. xxxn. BIOGRAPHICAL SKETCHES. 331 

or subsequently, sanctified by a second work of grace 
—cleansed by the blood— (Heb. 13 :12, 20, 21 ; 1 Pet. 
1:2; 1 Jno. 1:7). I have the dear Holy Spirit dwell- 
ing in my soul. I am your blood-washed brother and 
humble servant of Christ, J. N. Howard. 



SAMUEL L. SPECK. 

Samuel L. Speck, one among the first and most 
active ministers of this reformation, was born in Corn- 
wall, Ontario, June 15, 1862. He is of French descent. 
His father died when he was but ten years of age, 
leaving his mother with ten children and in a poor 
financial condition, which required Samuel to leave 
school to help maintain the family. Therefore he 
obtained a very limited education, not reaching higher 
in his studies than the second reader. He became 
newsboy until the age of fourteen, when he was em- 
ployed by one Mr. D. Eoss to attend his billiard 
saloon, and also as a chore-boy in a general store; 
where he remained until he was seventeen years old. 
Then he was employed as clerk in a wholesale whisky 
store. 

This last employment proved more of a curse to 
young Samuel than a blessing. While here he became 
a lover of ardent spirits, and during the latter part of 
his stay here he was constantly under the influence of 
strong drink. His mother, eldest brother, and sister 
reproved him for the life of shame he was bringing 
upon himself, and the disgrace already brought upon 
the family at home and abroad. But rather than 
yield to their wishes, he left home, Feb. 21, 1881, and 
went west into the state of Michigan. While in 



334 HISTORY OF THE CHURCH. 1880 . 

Michigan he engaged in work in the timber, where he 
continued until May, when he went to Chicago. There 
he remained during the summer. While in Chicago 
he again fell into bad company, and became a gambler, 
both for pleasure and for money. Fleeing again, in the 
fall of 1881, from his bad companions, he returned 
to Michigan, where he again engaged in the timber. 
In the fall of 1882 one J. 0. Fisher, with his wife, 
came into the neighborhood where he was at work, 
and commenced to preach the full gospel. Under the 
influence of the gospel he came tinder conviction, and 
Oct. 28, 1882, gave his heart to God, and God for 
Christ's sake forgave him of all his past sins and took 
him into his family as his child. The following month 
he presented his body a living sacrifice to Cod, and 
God wholly sanctified him, cleansing him from the 
carnal nature and giving him a pure heart. In 1883 
he felt the hand of God upon him to preach the gos- 
pel. In December of the same year he obeyed the 
divine injunction, and in company with Bros. S. 
Michels and A. B. Palmer he held his first revival 
meeting at Grand Junction, Mich., which resulted in 
the salvation of seventeen souls. His next meeting 
was five miles northeast of that place. In this meeting 
he witnessed the salvation of thirty more. Also in 
another meeting after this, about three miles north- 
west of Grand Junction, a few more souls were added 
to the church, which greatly encouraged the young 
evangelist. He held three meetings that winter, labor- 
ing during the day with his hands. He received as 
compensation for his preaching the above-mentioned 
souls and one dollar in money. 



ch. xxxii. BIOGRAPHICAL SKETCHES. 335 

In June, 1884, his ordination to the ministry was 
recognized by the laying on of hands. He then trav- 
eled some in company with Bro. D. S. Warner, but 
mostly in company with J. C. Fisher, until Fisher 
fell. During his evangelistic travels he has witnessed 
the salvation of many precious souls, the healing of 
many sick, and opening of the eyes of the blind. He 
was present in the Bangor, Michigan, camp-meeting 
when Emma Miller, of Battle Creek, Michigan, was 
healed of blindness. 

The first revival meeting that he held alone, so far 
as ministerial help was concerned, was in 1887, at 
Beaver Dam, Indiana. In this meeting about thirty- 
five souls were saved. This he says was the most pow- 
erful meeting he ever witnessed in his travels. At 
this place he made the acquaintance of Miss Amanda 
Bear, with whom he was afterwards united in mar- 
riage, Nov. 10, 1889. His home and family are still 
in that neighborhood. But Samuel is away most of 
the time engaged in ministerial work. 

He is very successful as a revivalist. Many souls 
are being saved annually through his preaching. Dur- 
ing the summer season he travels with a tent, in com- 
pany with others, preaching in cities and large towns. 
His natural way of preaching and his humble and 
sociable way of getting along with the world cause 
him to be highly respected by all wherever he go°s. 
Since his call to the ministry he has preached the gos- 
pel in eleven states of the Union, and also in the Do- 
minion of Canada. 



334 HISTORY OF THE CHURCH. 1880 •« 

Michigan he engaged iri work in the timber, where he 
continued until May, when he went to Chicago. There 
he remained during the summer. While in Chicago 
he again fell into bad company, and became a gambler, 
both for pleasure and for money. Fleeing again, in the 
fall of 1881, from his bad companions, he returned 
to Michigan, where he again engaged in the timber. 
In the fall of 1882 one J. C. Fisher, with his wife, 
came into the neighborhood where he was at work, 
and commenced to preach the full gospel. Under the 
influence of the gospel he came under conviction, and 
Oct. 28, 1882, gave his heart to God, and God for 
Christ's sake forgave him of all his past sins and took 
him into his family as his child. The following month 
he presented his body a living sacrifice to God, and 
God wholly sanctified him, cleansing him from the 
carnal nature and giving him a pare heart. In 1883 
he felt the hand of God upon him to preach the gos- 
pel. In December of the same year he obeyed the 
divine injunction, and in company with Bros. S. 
Michels and A. B. Palmer he held his first revival 
meeting at Grand Junction, Mich., which resulted in 
the salvation of seventeen souls. His next meeting 
was five miles northeast of that place. In this meeting 
he witnessed the salvation of thirty more. Also in 
another meeting after this, about three miles north- 
west of Grand Junction, a few more souls were added 
to the church, which greatly encouraged the young 
evangelist. He held three meetings that winter, labor- 
ing during the day with his hands. He received as 
compensation for his preaching the above-mentioned 
souls and one dollar in money. 



ch. xxxii. BIOGRAPHICAL SKETCHES. 335 

In June, 1884, his ordination to the ministry was 
recognized by the laying on of hands. He then trav- 
eled some in company with Bro. D. S. Warner, but 
mostly in company with J. C. Fisher, until Fisher 
fell. Daring his evangelistic travels he has witnessed 
the salvation of many precious souls, the healing of 
many sick, and opening of the eyes of the blind. He 
was present in the Bangor, Michigan, camp-meeting 
when Emma Miller, of Battle Creek, Michigan, was 
healed of blindness. 

The first revival meeting that he held alone, so far 
as ministerial help was concerned, was in 1887, at 
Beaver Dam, Indiana. In this meeting about thirty- 
five souls were saved. This he says was the most pow- 
erful meeting he ever witnessed in his travels. At 
this place he made the acquaintance of Miss Amanda 
Bear, with whom he was afterwards united in mar- 
riage, Nov. 10, 1889. His home and family are still 
in that neighborhood. But Samuel is away most of 
the time engaged in ministerial work. 

He is very successful as a revivalist. Many souls 
are being saved annually through his preaching. Dur- 
ing the summer season he travels with a tent, in com- 
pany with others, preaching in cities and large towns. 
His natural way of preaching and his humble and 
sociable way of getting along with the world cause 
him to be highly respected by all wherever he go°s. 
Since his call to the ministry he has preached the gos- 
pel in eleven states of the Union, and also in the Do- 
minion of Canada. 



336 HISTORY OF THE CHURCH. 1880 * 

LENA L. SHOFFNER. 

I was born Feb. 26, 1868, near the small village of 
Nishnabotna, in Atchison county, Missouri. From 
this place we moved to Carthage in Jasper county, 
where the greater part of my life has been spent. I had 
a very pious training from my parents. They forbade 
my going to worldly amusements, such as theaters, 
balls, and card and wine parties. Neither would they 
allow me to read novels or continued stories of any 
kind. 

Being thrown out into the world to make my own 
living I came under an opposite influence from that of 
my home; because the professors of religion indulged 
in all these things, and assured me there was no harm 
in them. My heart being filled with pride and love of 
the world, it was not a hard matter for me to break 
over the rules and admonitions of my parents, and I 
soon fell in with the tide of the world. Deception 
soon filled my heart, insomuch that I practiced all 
these things and kept it from my parents. Oh, the 
remorse of conscience, and rebellion that soon filled my 
heart! I had almost absented myself from places of 
worship. At the age of fifteen I was brought under 
conviction while upon a bed of sickness. There I 
promised God that I would turn from the paths of 
pleasure and follow him. This was a promise made 
only to be broken; I had not the power to carry it 
out. Upon recovery I again sought the paths of plea- 
sure, desiring to drown my convictions and ease my 
conscience. Oh, the goodness of God in sparing my 
unprofitable life ! Many times when I would be danc- 
ing and in the greatest of my glee the Spirit of God 



ch. xxxn. BIOGRAPHICAL SKETCHES. 337 

would come in thundering tones telling me that I 
ought to he saved. 

As I was returning from my work one cold winter 
night, a gentleman and two ladies were standing on 
the street corner singing a beautiful hymn, "Oh, Why 
Should I be Lost?" I paused a moment and listened, 
and conviction came, so forcible that I trembled. The 
announcement was made of a meeting in a little white 
meeting-house on the corner just opposite the place 
where I was working. I resolved on my way home 
that I would attend those services. The following 
evening in company with others I listened to a sermon 
from these words: "What think ye of Christ?" All 
who desired prayer were invited to remain for the after 
meeting. I remained, and prayer was offered for my- 
self and others. I did not receive any experience, and 
the next day I was greatly tempted to give it all up, 
which I did, and remained away from the meeting two 
weeks. I attended other places of worship during the 
time, as there were various other meetings in progress 
at the same time. I had many invitations to join, bat 
owing to my former teaching I knew I must be born 
again. During this time conviction increased until I 
could not enjoy my sleep or food, and at length I re- 
solved to go back to the former meeting. I attended 
the service Sunday morning, and in company with a 
friend went to the mercy-seat when the call was given, 
with no intention of getting saved. While some one 
was praying the Lord asked me to settle this question. 
I replied that I was afraid I could not hold out. He 
seemed to force me to a decision, giving me to under- 
stand that if I decided for Satan, he would make it 



338 HISTORY OF THE CHURCH. 1880 . 

stronger. I decided for God. Being ignorant of the 
plan of salvation and many things it contained, as I 
bowed before God forgetting my circumstances and 
surroundings and seeing only "my guilt and shame, I 
called upon him for deliverance. It was then that 
God forgave me all. My name was written in heaven 
and I was his child. This was in February, 1886. 

I spent four years in rather an up-and-down experi- 
ence. In the year 1890 I discerned the body of Christ, 
in a meeting held by D. S. Warner and company. I 
took my stand and embraced the experience of fall sal- 
vation. I could for the first time in my life say that I 
was saved from all sin and sanctified wholly, by a sec- 
ond work of grace. The town where I lived being 
large, it afforded me a good field of labor. I knew 
before I came into this experience that God had laid 
his hand upon me to preach the gospel, and I felt I was 
not qualified, as I did not clearly discern my place in 
the body. In the year 1892 the Lord made it clear 
that he had chosen me as an evangelist, and gave me 
the words found in Acts 13:2 — "Separate me Barnabas 
and Saul for the work." 1 bade adieu to my dear ones 
in the month of January, expecting to be gone ten 
days. I was' gone just two years, then paid them a 
visit of ten days. 

The Lord having laid "upon my heart the work in 
England, I made a tour of meetings from Arkansas 
City, Kansas to. Grand Junction, Michigan and on 
through eastern Pennsylvania. On "Nov. 4, 1893 at 
3 :00 p. m. I took passage on the Umbria for Liver- 
pool, England. I never felt more composed and in 
the order of God than at this time. Such a hallowed 



oh. xxxii. BIOGRAPHICAL SKETCHES. 339 

influence filled my soul, as the Lord had given me re- 
peatedly "Go, doubting nothing; for I have sent 
thee." I arrived in Liverpool Nov. 12 and found the 
dear ones waiting for me. I was taken to the saints' 
home, enjoyed a lunch, and immediately went into the 
chapel, where the Lord again assured me that I was in 
his order by pouring showers of blessings upon my 
soul while delivering his Word. This was my first 
time to meet dear Bro. and Sister Rupert and many 
other of God's dear children. I was made to feel the 
depths of Eph. 2:19 — "Now therefore ye are no more 
strangers and foreigners, but fellow citizens with the 
saints, and of the household of God." I encountered 
many hard trials while in England, but God delivered 
me out of them all. I spent nine months in Liverpool 
and three months in London, and visited other places, 
spending a short time at Birkenhead, where God used 
me in helping Bro. and Sister Rupert on the "Gospel 
Van." A great many souls obtained salvation dur- 
ing these meetings. We attended a camp-meeting near 
this place, where the Lord made known that he wished 
me to return again to this country. I could not 
understand it then, but I understand it now. 

August 22, 1895 I set sail from Glasgow, Scotland 
for New York city, on board the City of Rome. I 
arrived in New York Aug. 31. I attended a camp- 
meeting in Pennsylvania, after which in company with 
Sister Hunter and others I went to Maryland, where 
the Lord saved many souls and raised up a church. 
Although I enjoyed much of God's presence, and his 
blessing was upon my work in every way, yet I felt 
deeply moved to seek a closer walk with God, which I 



340 HISTORY OF THE CHURCH. 1880 -. 

accordingly did. From that time until this I can say 
that my Christian experience has been on the increase. 
At the present time I am enjoying a rest in faith, 
which gives me under all circumstances a calm sweet 
peace. The way I obtained this was by reaching a 
point of submissiveness where it was no longer I but 
Christ in all things. 

I have found the Lord very precious in healing the 
afflicted, saving the lost, sanctifying believers, calling 
his people out of sectism to stand in the one body 
only, and supplying my every need. During my trav- 
els of the past eight years many times I have had a 
company of three beside myself, and I am glad to tes- 
tify that G-od always supplied my every need. Oh, how 
different from the hireling ministry of to-day 1 While 
they insist upon having a stipulated salary, and their 
congregation is constantly embarrassed by the plate or 
basket for a collection, I can say such never occurred 
in any of my meetings. There were times that I did 
not even have a postage stamp, nevertheless I wrote my 
letters and by the time the letters were ready the 
stamps or money for the same had arrived. Different 
times I have made ready for a journey, sending my 
trunk to the depot with only five or ten cents in 
purse, but before time to purchase the ticket, God 
through letters or individuals would send me the 
amount. He faileth not. 

Your sister in defense of the gospel, 

Lena L. Shoffner. 



en. xxxii. BIOGRAPHICAL SKETCHES. 341 

MARY COLE. 

"A Bit of My Experience." 
1 was born Aug. 23, 1854 in the state of Iowa, near 
Decatur. When I was a year old my parents moved 
to Illinois, where they remained two years, and then 
moved to Missouri, near Windsor, where I was raised 
and where I spent all the weary years of my invalid 
life. It was at this place thab the Lord saved, sancti- 
fied, and healed me. I was converted in my eigh- 
teenth year, and four weeks later was wholly sanctified. 
I had joined the Methodist Episcopal sect the fall be- 
fore, but knew I was not saved, nor did the minister 
who took me in ask me if I was. My salvation was 
brought about by my brother, who was saved, becom- 
ing burdened for my soul and earnestly praying and 
holding on to God until the Lord convicted and con- 
verted me. It was through the same instrumentality 
that I was sanctified. All this occurred at my home; 
so I give Babylon no honor for any of it. A little 
over five years after I was saved I received my first call 
to preach the gospel, but was not sent of God until 
five years later. Nine years after I was saved, the 
same brother was healed in answer to prayer, and God 
also used him in my healing. I had been an invalid 
from my .childhood. Truly misery stole me at my 
birth. I began having hard fits when I was but little 
more than a year old, but had very few from that time 
until I was six years of age. After that they became 
more frequent. They were caused by my mother 
overheating herself before I was born; therefore it 
seemed there would be no deliverance for me — but what 
is impossible with man is possible with God. I also had 



342 HISTORY OF THE CHURCH. 1880 . 

dyspepsia and indigestion from near the same age. 
When I was about fourteen I was troubled with female 
weakness, my spine was affected, and altogether I was 
rendered useless for this life. I often bemoaned my 
condition and wished myself dead. Many a time I 
would sit beside my mother crying, and say, "Why 
can't I die? Why didn't I die when I was a child? I 
am a trial to myself and to all around me." I also 
had a stammering tongue, which helped to make me 
more miserable. I lay sick for months, and at different 
times was almost helpless, both before and after I was 
saved. Doctors gave me up, and said it would be 
easier to make a world than to restore me to health. 
After I was healed I had a chance to tell them that the 
Lord alone could make a world, and the Lord alone 
could restore me to health. 

God convicted me for healing just the same as he 
did for salvation, and showed me that if I did not ac- 
cept it and believe God's word for the same, I would 
soon doubt it all and die an infidel, and not only be lost 
myself, but be the means of thousands of others being 
lost. So I began to pray for healing, arid God showed 
me I did not have enough faith then. I trusted him 
for an increase of faith, and he gave it to me. Then I 
took him at his Word and claimed this promise: "Again 
I say unto you, That if two of you shall agree on earth 
as touching anything that they shall ask, it shall be 
done for them of my Father which is in heaven. " And 
my mother and I on bended knees alone in prayer 
plead the promise, knowing that we were agreed, and 
God sent the answer. I was well for the first time in 
my life. Oh, praise his dear name! My soul boui.ded 



ch. xxxii. BIOGRAPHICAL SKETCHES. 343 

with joy. It seemed too good to be true — a poor in- 
valid now well, all through the merits of Jesus. Some 
said that it wassail excitement, and as soon as that was 
over I would be as sick as ever, but the devil's proph- 
ecy proved untrue. It has been over nineteen years 
since I was healed, and I am well of all those different 
afflictions, and have been healed of many others which 
I have had since I was first healed, and have never 
since applied to an earthly physician. Jesus, the Great 
Physician, has been my only and perfect healer of soul 
and body. To him alone do I ascribe all the glory and 
honor [and praise for it all. Before the!Lord healed 
me I had never been able to wash or do any hard work, 
and Hiad lain sick for months at different times. I 
was sick both before and after I was saved, but since I 
was healed^ I have done many a washing, and held 
meetings alone for weeks at a time. 

One year and a half after I was healed the Lord sent 
me out into his harvest-field and gave me a dispensa- 
tion ofjhis Word, and made me to feel, "Woe is me if 
I preach not the gospel." Bless his holy name! he 
put'the preach in* me and preached through me him- 
self ; so it was not I, but Christ. "By the grace of 
God I am what I am." When the Lord first called me 
I made the excuses that I had no education, no talent, 
no money, and was of a stammering tongue. To these 
excuses the Lord made three answers. He told me he 
would be my wisdom, my prophet, priest, and king. 
"Yea, the Almighty "shall be thy defense, and thou 
shalt have plenty of silver." "Who made man's 
mouth?" He showed me he would be to me all I 
needed for soul and body. Many times when I would 



i 



344 HISTORY OF THE CHURCH. 1880 . 

be up preaching and did not have words to explain my 
thoughts, the L«ord would bring the proper words to 
my mind and show me by the Spirit to use them. 
After the service was over I would go to the dictionary 
to see if I had used them correctly, and would find that 
I had. In this way he became education to me. I had 
been such an invalid that I was able to go to school 
but for a very short time. 

I preached for the sect preachers for three or four 
years when I first went out, because I had not yet*dis- 
cerned the one body, but as soon as I did discern it 
I was spoiled for Babylon. Truly I was crucified to the 
world and the world to me ; so I did not receive many 
more calls from the Babylon preachers. But the Lord 
led me oat into a large room and ser before me .an 
open door, and no man could shut it. The Lord 
showed me I should not take up collections for my 
support, nor allow any one else to do it for me, but 
trust him fully for all things. I have had all I 
needed, traveling expenses included. He has truly 
verified the promise "My God shall supply all your 
needs according to his riches in glory by Christ 
Jesus." I have had enough, and that is plenty. 
While I was in Babylon, I did not dare to preach the 
whole truth. They said if I preached holiness I would 
tear down their churches, which was sufficient proof 
that their so-called churches were not the church of 
God; for his church is established in the mountain of 
his holiness, and the whole limits round about shall be 
most holy. Jesus says, "Upon this rock I will build 
my church; and the gates of hell shall not prevail 
against it." I want to say that since I have discerned 



ch. BIOGRAPHICAL SKETCHES. 345 

the one body I have had fall privilege to preach the 
whole truth with the power of G-od sent down from 
heaven, and the results have been satisfactory, which 
was not the case in Babylon. 

I am perfectly satisfied with the body of Christ and 
with my place in it. I have no desire whatever to re- 
turn to the mists and fogs of Babylon. I am sure this 
is the fulfillment of the prophecy that at evening time 
it shall be light. The secret of my success and useful- 
ness in the cause of God lies in this, that God has 
given me an experience of salvation according to his 
precious Word. By meeting proper conditions I was 
both justified by faith and sanctified by faith as a sec- 
ond, instantaneous cleansing, the '"Holy Ghost coming 
in as the Comforter. By keeping the conditions met 
I continually retain the same experience, and as a re- 
sult I am growing in grace and in the knowledge of 
the truth as it is in him. My path is growing 
brighter. All who read this, pray for me. 

Mary Cole. 



GEORGE L. COLE. 

I was born near Windsor, Missouri Feb. 10, 1867. 
I was converted within one week of my tenth birthday, 
at my parents' fireside, during a season of prayer, as 
all at home except myself were saved before that time. 
I soon joined the Methodist Episcopal sect, supposing 
it was the church of God, and that I was doing right by 
joining it. However, I could have obtained the light 
on the one body of Christ at that time with a very little 
instruction on one or two points. But for want of 
proper help it was about eleven years from the date of 



348 HISTORY OF THE CHURCH. 1880 . 

my conversion until I saw the church of 'God, or dis- 
cerned the body of Christ. I was familiar with the 
doctrine of sanctification from childhood, and after my 
conversion desired the experience but did not obtain 
it. For five years I lived a life devoted to God. Of 
course I battled against a high temper and other car- 
nal elements common to all who are not wholly sancti- 
fied. At the age of fifteen' I fell back into sin, and 
from that time tried worldly pleasures, to the wreck- 
ing of my moral and physical being. About six weeks 
before I reached the age of twenty-one I was reclaimed 
from my wretched backslidden state, and soon I found 
the glorious experience of sanctification — something I 
never had experienced before. Thank God, the old 
temper was taken out! No wonder Paul said God 
saves us by the washing of regeneration and the renew- 
ing of the Holy Ghost. Thank God for the "renew- 
ing." I was about twelve years old when Jeremiah 
(my oldest brother) and my sister Mary, who had been 
invalids for years, were gloriously healed of chronic 
diseases. From that time I had the light on divine 
healing, and never doubted it for a moment. 

From the date of my sanctification the Holy Spirit 
ill a wonderful manner began to teach and unfold the 
scriptures to my understanding, and the following fall 
the holy people held a tabernacle meeting near Wind- 
sor, and twenty or more stepped into the light. A 
little meeting-house owned by an Adventist was re- 
paired and put to use for God, and soon a dispensation 
of the gospel was laid on my heart, and for more than 
a year the Lord's hand was upon me to feed the little 
flock, and many showers of grace came down upon us 



ch. xxxtt. BIOGRAPHICAL SKETCHES. 349 

all, with refreshings from the presence of the Lord. 
In the spring of 18901 closed out my farming business, 
as I was reared on a farm. Mother went to live with a 
married son, and I joined my sister Mary in the work. 
She and Sister Lodema Kaser were near Humboldt, 
Kansas at that time. That summer I attended the 
saints' camp-meeting at Bangor, Michigan ; also at 
Beaver Dam, Indiana. I did but little preaching as an 
evangelist until the fall of 1890. Our company usually 
ranged from three to six, and traveled extensively, 
stopping about two weeks in a place and holding meet- 
ings in tents, groves, meeting-houses, halls, school- 
houses, and private houses, on the streets, in court- 
houses, and wherever the way was open for the pure gos- 
pel. [Our work was most extensive in Kansas. How- 
ever, we have also held meetings in Nebraska, Missouri, 
Oklahoma, Illinois, Iowa, Indiana, Michigan, Ohio, 
Kansas, "West Virginia, Arizona, and California. We 
spent nearly a year and a half in the state last named. 
We have labored in old fields, among the churches, 
also in new fields where the evening light had never 
been heard of before ; have preached in old, settled 
countries, and in pioneer districts; have labored in 
cities, villages, and rural districts. Two summers 
were spent in the west with a large company of work- 
ers and a tabernacle, conducting a line of camp-meet- 
ings ranging from fifty to three hundred miles apart, 
ten days of meeting being held out of every two weeks 
during the camping season. We have seen many souls 
won to Christ, and believers sanctified, the churches 
edified, and many sick healed — some were marvelous 
cases. A man in Oklahoma who had been blind in 



348 HISTORY OF THE CHURCH. 1880 . 

my conversion until I saw the church of 'God, or dis- 
cerned the body of Christ. I was familiar with the 
doctrine of sanctification from childhood, and after my 
conversion desired the experience but did not obtain 
it. For five years I lived a life devoted to God. Of 
course I battled against a high temper and other car- 
nal elements common to all who are not wholly sancti- 
fied. At the age of fifteen* I fell back into sin, and 
from that time tried worldly pleasures, to the wreck- 
ing of my moral and physical being. About six weeks 
before I reached the age of twenty-one I was reclaimed 
from my wretched backslidden state, and soon I found 
the glorious experience of sanctification — something I 
never had experienced before. Thank God, the old 
temper was taken out! No wonder Paul said God 
saves us by the washing of regeneration and the renew- 
ing of the Holy Ghost. Thank God for the "renew- 
ing." I was about twelve years old when Jeremiah 
(my oldest brother) and my sister Mary, who had been 
invalids for years, were gloriously healed of chronic 
diseases. From that time I had the light on divine 
healing, and never doubted it for a moment. 

From the date of my sanctification the Holy Spirit 
in a wonderful manner began to teach and unfold the 
scriptures to my understanding, and the following fall 
the holy people held a tabernacle meeting near Wind- 
sor, and twenty or more stepped into the light. A 
little meeting-house owned by an Adventist was re- 
paired and put to use for God, and soon a dispensation 
of the gospel was laid on my heart, and for more than 
a year the Lord's hand was upon me to feed the little 
flock, and many showers of grace came down upon us 



ch. xxxtt. BIOGRAPHICAL SKETCHES. 349 

all, with refreshings from the presence of the Lord. 
In the spring of 18901 closed out my farming business, 
as I was reared on a farm. Mother went to live with a 
married son, and I joined my sister Mary in the work. 
She and Sister Lodema Kaser were near Humboldt, 
Kansas at that time. That summer I attended the 
saints' camp-meeting at Bangor, Michigan ; also at 
Beaver Dam, Indiana. I did but little preaching as an 
evangelist until the fall of 1890. Our company usually 
ranged from three to six, and traveled extensively, 
stopping about two weeks in a place and holding meet- 
ings in tents, groves, meeting-houses, halls, school- 
houses, and private houses, on the streets, in court- 
houses, and wherever the way was open for the pure gos- 
pel. 'Our work was most extensive in Kansas. How- 
ever, we have also held meetings in Nebraska, Missouri, 
Oklahoma, Illinois, Iowa, Indiana, Michigan, Ohio, 
Kansas, West Virginia, Arizona, and California. We 
spent nearly a year and a half in the state last named. 
We have labored in old fields, among the churches, 
also in new fields where the evening light had never 
been heard of before ; have preached in old, settled 
countries, and in pioneer districts; have labored in 
cities, villages, and rural districts. Two summers 
were spent in the west with a large company of work- 
ers and a tabernacle, conducting a line of camp-meet- 
ings ranging from fifty to three hundred miles apart, 
ten days of meeting being held out of every two weeks 
during the camping season. We have seen many souls 
won- to Christ, and believers sanctified, the churches 
edified, and many sick healed — some were marvelous 
cases. A man in Oklahoma who had been blind in 



350 HISTORY OF THE CHURCH. 1880 . 

one eye for thirty-four years was instantly restored to 
sight. A lady in Kansas almost deaf from catarrh was 
perfectly restored. A brother in northern Kansas 
almost deaf was instantly restored. A child in Cal- 
ifornia at death's door, failing to break out with mea- 
sles, was healed, broke out in a few hours, and was 
soon strong again. An opium fiend in California, of 
more than thirty years' standing (it was said), having 
used about an average of twenty grains of morphine 
per day, and at times as high as sixty grains in twenty- 
four hours, having spent over a thousand dollars to get 
cured and failing, was at death's door with dropsy 
caused by morphine-using, the flesh having been cov- 
ered with purple spots for years, the case having been 
considered hopeless. In answer to prayer the victim 
was enabled to stop the use suddenly, and was able to 
walk and enjoy life in less than two weeks, with no 
tonic but the power of God. In northern Kansas a 
woman hopelessly insane and near death's door, being 
reduced in flesh from 195 to 110 pounds could not 
walk alone, and had been six months under the care of 
a doctor She was perfectly ^healed by the power of 
Cod, and in six weeks, was doing her own work and 
caring for her family. Typhoid and other fevers were 
removed by the faith of Jesus Christ, the same yester- 
day, to-day, and forever. 

I do not wish to be misunderstood. I usually had 
the co-operation of my sister Mary, and other faithful 
workers. But I attribute this good work to God, who 
hath done the work through his humble servants, and 
I claim no honor for myself, nor yet for the other* — 
only Christ and the faith of him. Amen. 



ch. xxxn. BIOGRAPHICAL SKETCHES. 361 

The Chicago Work, I came to Chicago two years 
ago in company with Mary. After the assembly-meet- 
ing we remained to help push forward the work, of 
which Bro. G-orham Tufts was then in charge, he who 
had been with the work from its beginning. The 
Open Door Mission of 59 Plymouth Place was then in 
operation as a five-cent lodging-house. The penniless 
were fed free mornings, and services were held every 
night in the hall on the first floor. Also there was a 
general gathering of the saints in Masonic Temple 
every Sunday afternoon. We took up cottage-meeting 
work, preaching at Chicago, Eoseland, South Engle- 
wood, and in the Mission and Temple meetings, and 
at other places. At that time there was no home for 
workers in the city. In May, 1898 in answer to prayer 
a large, beautiful home at 1612 Prairie Avenue was 
opened. However, Mary and I left in July, and did 
not return until November, after which we remained 
in the city until June, 1899. After the camp-meeting 
at Moundsville, W. Va. we held meetings in Joliet, 
Aurora, and Kankakee, returning to Chicago in Octo- 
ber, when we found that through the late heresy 
(opposing the cleansing work of sanctification) and the 
apostasy of Keeling, Hahn, and others, the work was 
much crippled. But the Holy Spirit came in power 
and inspiration and the work began to be set in order. 
The interest in the general meeting wonderfully in- 
creased on certain lines, also the attendance. Soon 
the Lord opened a new home for workers at 7300 
Stewart Avenue, and in six weeks more a large mission 
hall at 314 West Madison Street (renting at $50 per 
month) was furnished and in order. Then came the 



352 HISTORY OF THE CHURCH. 1880 >. 

assembly-meeting of ten days, Jan. 4-14. Victory has 
prevailed up to date. Many souls are being saved, 
backsliders are returning, believers are being sanctified, 
and the work is pushing into new fields. The pros- 
pects for the work in Chicago and elsewhere are 
brighter now than at any time in the past. It is truly 
marvelous how God has answered prayer, and fur- 
nished the home and mission, and supplied all our 
needs; but we give him all the glory. The rents of 
the different places are now $90.00 per month, besides 
other expenses — fuel, light, food, clothing, car-fare, 
and incidental expenses. But with God's blessing we 
mean to push out. Lovingly yours all for Christ, 

George L. Cole. 
Chicago, III, Feb. 10, WOO. 



E. E. BYRUM. 

Enoch E. liyrum was born in Eandolph county, 
Indiana, Oct. 13, 1861. His father was a farmer, and 
he was therefore brought up on a farm, as most other 
farm boys are, with nothing of any particular note 
transpiring during his rural life. He received what is 
considered a fair common-school education. He was 
considered a remarkably good boy. When he was fif- 
teen years of age his father died. His parents were very 
devoted Christians and he thus having been brought 
up under religious influence was led to realize the sin- 
ful condition of his heart, and was converted a few 
weeks before his father's death. His father's death, 
however, was sublime. He spent hours before his 
departure in praising the Lord, even unto his last 
breath. After his father's death it fell his lot to take 



ch. xxxii. BIOGRAPHICAL SKETCHES. 353 

charge of the home farm and responsibilities of the 
'amily at home. 

After his conversion he remained on the farm for 
several years. Frequently during this time he felt a 
ieiire in his heart to be useful in the service of the 
Lord, but, feeling his inabilities on this line, had 
almost given up hope of ever doing any active service 
in the gospel work. The time came when the Lord 
seemed to lay his hand upon him and give him a spe- 
cial calling for his work. This call came to him most 
vividly, as he was plowing in the field. Many times 
before had he felt the leadings of the Holy Spirit unto 
more active work for God, but now it came as a direct 
3all. He could not throw it off. He would kneel in 
the farrow and ask the Lord to let him off, and say, 
"Anybody else, Lord, but me. I am unfit for the 
work of the Lord. I am not able to compose anything 
to write, I can not preach, can not talk publicly nor 
do public work, and have no talent in private work"; 
in fact he felt that he could scarcely claim a right to 
one talent. He says he would plow to the end of the 
field and kneel in a fence-corner, or stop along the 
way behind a stump, or almost any place where he 
could call upon the Lord. This continued day after 
day, but still he felt he could not well yield to the 
call. He knew nothing that the Lord would have any 
one do but preach. Having been brought up on the 
farm, he was quite ignorant of what could be done in 
the Master's vineyard. The thought would come that 
if he consecrated to preach, the next thing would be 
to go to Africa, and above all things it seemed that 
was out of the question with him, because that would 



354 HISTORY OF THE CHURCH. 1880 

require, as he supposed, learning a foreign language. 
With this came an almost irresistible desire to go to 
school. At that time he could scarcely tell why. 

Finally, weak, and bashful as he was he ventured to 
promise God that he would obey him, and he made 
this covenant with the Lord : that if he opened up the 
way for him to go to school, whenever he called him 
into his vineyard, let it be whatever it would, he would 
go. The consecration was complete, as much so as 
if to be put in action the next day. The burden was 
removed. Although he could not see a way open for 
years to come for him to attend school, yet almost in 
a miraculous way there was an opening, and within 
two weeks he was away from home attending school. 
As he now looks back upon his school-days from that 
time, he can see the hand of the Lord through it all. 
He was pushed forward in many lines despite his back- 
wardness and his averseness to publicity. During his 
school-days he continued to let his light shine as a 
child of G-od, knowing that he was his child. 

For several years after his conversion he felt there 
was something more to be obtained in a Christian ex- 
perience, but did not know just what it was; having 
never been taught anything concerning a deeper work 
of grace, and that it is our privilege to be healed of 
our sicknesses in this life. He had been afflicted for 
five years oefore entering school, and after a few 
months in school he ventured to ask the Lord to heal 
him of his afflictions. He had then heard that there 
were people living who believed in divine healing, and 
he found some passages of scripture that taught the 
same. In answer to prayer the Lord healed him. He 



ch. xxxii. BIOGRAPHICAL SKETCHES. 355 

then began to search the word of G-od more closely, 
and felt more and more the need of a deeper work of 
grace. During his last year in school five of the stu- 
dents formed a private Bible class. Neither of them 
understood the doctrine of holiness, but as thy began 
to read from week to week and pray the Lord to open 
their understanding to his word, it was but a short 
time until they were all convicted for holiness of 
heart. Although this was at Otierbein University, a 
religious institution of the United Brethren denomina- 
tion, they found no spiritual food there, in fact almost 
all of them opposed holiness. In a few months their 
little Bible class spent most of the time talking on 
this subject and praying for the experience. 

About the first of January, 1887, Byrum had 
reached the point where he could so yield himself to 
God as to receive the experience of entire sanctifica- 
tion. Many times before had he knelt before the Lord 
and tried to yield himself to him, thinking that he 
would accept his consecration or offering, but God 
required it complete ; and when he came to the point 
where he really did yield all to him according to his 
Word and call upon him for a cleansing, the work was 
done. He had been expecting to receive it in a way 
that would cause him to leap and shout, as he imag- 
ined they did on the day of Pentecost, but when he 
came to the point that he was willing to obey the Lord 
in all things and meet the conditions of his Word and 
receive the experience in God's way, the Spirit did his 
office work, and the work was done. Instead of leap- 
ing and shouting, it was a time of calmness and seren- 
ity. It was just as positive as was his conversion. It 



356 HISTORY OF THE CHURCH. 1880 >. 

was not merely a blessing, but the Blesser. The Holy 
Spirit had taken up his abode in his soul as an abiding 
Comforter. It was in a spiritual sense entering the 
land of Canaan to the soul. Prom that time the word 
of God began to open up to him like a new book. He 
had been a Bible reader for years, but now began to 
find he had understood but very little of what had 
been read. The promises began to be more of a reality 
as he learned to appropriate them to his life. 

On June 9, 1887, at the close of the school year, he 
attended a camp-meeting at Grand Junction, Mich- 
igan. This meeting was not only undenominational, 
but anti-sectarian, and the first of the kind he had 
ever attended. Here Bro. Byrum met a people who 
believed in fulfilling the word of God, who believed 
that we have reached the lime the prophet Zechariah 
foretold, when he said, "At evening time it shall be 
light." Prior to this time he had read a few copies 
of The Gospel Trumpet, published then at Grand 
Junction, Michigan, about seven miles from where the 
camp-meeting was held. He had never met D. S. 
Warner, who was then editor. But as Bro. Warner 
was on the lookout for some one to take the place of 
J. C. Fisher, who then had become unfit for his posi- 
tion, Bro. Byrum, being commended by some others, 
was asked to take the position as publisher and busi- 
ness manager in the Gospel Trumpet Office, as some 
one was required to take that place immediately after 
the meeting. At first thought it seemed preposterous 
for him to think of undertaking to fill such a position, 
as he had never done any work in a publishing house. 
Immediately the Lord brought before his mind the con- 



ch. xxxn. BIOGRAPHICAL SKETCHES. 357 

aeration he had made while plowing in the field a 
few years before, when he said, "Lord, if you open up 
the way for me to go to school, whenever you call me 
into the work, let it be whatever it will, I will go." 
He tried to find one excuse after another, but the 
Lord gave him to understand that it meant obedience, 
and he would take care of his inabilities if his will was 
fulfilled through him in all things. After fully con- 
sidering the matter, and being informed that to take 
the position meant a life of faith, giving his time 
without a salary, trusting God not only for his living, 
but also for others and the work under his charge, 
Bro. Byrum entered upon his labors June 21, 1887. 
Shortly before this he had sold his possessions, and 
now the time came to make use of the same in the 
work of the Lord, and he soon learned what it was to 
have not only his means but his entire life consecrated 
to the will of God. It proved to be a place wherein 
many tests of faith were ahead of him. It no doubt 
was well that he did not fully realize the responsibili- 
ties before him, but as one after another was reached 
God gave the needed faith and needed grace and help 
in every time of need. D. S. Warner, the editor of 
The Gospel Trumpet, left in a few days after his 
arrival, to hold revival meetings throughout the western 
states and did not return until the middle of the next 
April. By the time of his return there had been many 
experiences of faith, many close places financially and 
otherwise. There were many battles to fight for God 
on various lines, but Bro. Byrum could truly praise 
God for the victories won. 

A few months after beginning this work, as the re- 



358 HISTORY OF THE CHURCH. 1880 

quests for prayer, and for advice and help on many 
other lines, came in from every direction, he realized it 
was necessary for him to have some of the special gifts 
of the Spirit mentioned in the twelfth chapter of 1 
Corinthians. He therefore called upon the Lord for 
the gift of faith, which was granted to him, and later 
as he was led out on the line of divine healing the 
Lord saw fit to hestow a special gift on that line, 
which was developed as he exercised the same. The 
first manifestation to any great extent of the power of 
healing after this was in the case of a thirteen-year-old 
boy who had been sick with fever, and was instantly 
healed by the laying on of hands of Bro. Byrum and 
another brother. A week later a woman was instantly 
healed of erysipelas; and from time to time persons 
were healed of various diseases. Since that time he has 
witnessed the healing of thousands of people of almost 
all kinds of disease. 

In the summer of 1895 a number of persons felt the 
Lord impressing them to take a more active stand and 
exercise of faith on the line of divine healing. During 
the camp-meeting at Grand Junction, Michigan, that 
year were a number of remarkable cases of healing. 
Among the number was a young man who had been 
kicked by a horse, his shoulder dislocated, and his ribs 
broken. He lay at the point of death until the next 
afternoon. Thousands of people were in attendance 
on that day expecting to see the man die. In answer 
to prayer, and by the anointing with oil and the laying 
on of hands the man was almost instantly healed, inso- 
much that in a few minutes' time he arose, dressed 
himself, and walked the floor praising God, and three 



<m. xxxii. BIOGRAPHICAL SKETCHES. 359 

times in succession testified to the vast assembly of 
people of what the Lord had done. for him. There 
were also other marvelous cases. 

Following the Grand Junction meeting Bro. Byrum 
attended camp-meetings in Washington, Oregon, Cal- 
ifornia, and Oklahoma, and there were many marvel- 
ous cases of healing of paralysis and other diseases, 
blind eyes opened, deaf ears unstopped, and the name 
of the Lord glorified both in the salvation of souls and 
the healing of many people. God is still manifesting 
his power in a marvelous way. During the past few 
years letters are coming from all parts of the world for 
special prayer for the healing of diseases and for the 
salvation of souls. Hundreds of telegrams from all 
parts of the United States and Canada are received, 
asking him to pray for the healing of the sick or the 
casting out of demons. Even cablegrams are sent re- 
questing prayer. 

A few years ago he felt impressed to send a handker- 
chief to a sister in Binghamton, New York. She had 
been lying at the point of death for some time, and 
upon receipt of the handkerohief and application to 
her body, as mentioned in Acts 19:12, she was in- 
stantly healed. Soon others began to send handker- 
chiefs to be prayed over in like manner, and there have 
been many marvelous cases of healing in this way. 
Among the number was a native of India whose body 
was drawn up with rheumatism and who was suffering 
excruciating pains. He had one of the brethren in 
that far-off land send for a handkerchief for the healing 
of his body. Two months later the handkerchief 
reached him and was applied, and the Lord sent his 



360 HISTORY OF THE CHURCH. 1880 . 

healing power insomuch that he was made well. 
It would be impossible for me to relate the hundreds 
and thousands of remarkable answers to prayer which 
he has personally witnessed among God's believing 
children in the church. It is his belief, that were 
ministers to preach the gospel in all its purity, and lift 
up the standard of truth as Jesus Christ meant it 
should be lifted up, there would be as great an awak- 
ening among the people as there was in the early days 
of the apostolic times. We believe the promises of 
God are to be enjoyed by believers of his Word, and 
not by doubters. May God enable us all not only to 
believe his Word, but to put it in practice, and thereby 
enjoy the great riches of his kingdom. 



WM. G. SCHELL. 

I was born June 30, 1869 in Darke county, Ohio. 
My parents were both religiously inclined, and taught 
me the ways of God to the best of their knowledge in 
my early youth. From childhood the Spirit of God 
wrought upon my heart, and I oftentimes felt those in- 
ward yearnings for the peace of God that are felt by 
those Vho are truly awakened by God's Holy Spirit. 
At the age of nine I was so wrought upon by the Spirit 
of God, in a Methodist revival, that I went to the 
mercy-seat and endeavored to give my heart to God, 
but having such poor instruction from those who 
ought to have been qualified to teach me, I failed to 
receive a change of heart, and soon the conviction of 
God's Spirit seemed to depart from me, and then I 
became very wicked. At the age of fourteen, in 
another Methodist revival, the Spirit of God found me 






ch. xxxn. BIOGRAPHICAL SKETCHES. 361 

and I sought and obtained the pardon of my sins, and 
pledged eternal trueness to God and his word. At 
that time I united with the Methodist denomination, 
with whom I held membership until August, 1886, 
when I was for the first time blessed with the pri7ilege 
of attending a holiness meeting. 

I had often heard rumors of unseemly actions of the 
sanctified people in their meetings, and my curiosity 
was aroused to attend one of those meetings. Conse- 
quently, out of curiosity, when the holiness people came 
near enough to my home I went to hear them preach. 
The meeting was being held by Brothers A. J. Kilpat- 
rick and J. NV Howard, of Payne, Ohio. On the way 
to the first service the Spirit of God began to speak to 
my heart about holiness, and although I had never 
been taught in regard to it, I began to feel that there 
was a reality in it, and promised God that I would 
listen to those holiness teachers with an unprejudiced 
heart. When I entered the congregation Bro. Kilpat- 
rick was in the pulpit. There seemed to be such a 
holy awe about those men and such a sweet influence 
of God's Spirit flowed out from the words they were 
uttering to my heart as I had never experienced be- 
fore. In a few minutes I was made to see clearly that 
they had an experience of salvation beyond anything I 
had ever attained unto, and my heart within me 
seemed to melt like wax. When the services were 
dismissed I introduced myself to the strange ministers 
and remarked: "I am a Methodist, but you brethren 
enjoy something that we do not." "God bless you, my 
dear brother, it is for you," was the reply, with a 
hearty shake of the hand, such as only the pure in 
heart can give. 



364 HISTORY OF THE CHURCH. 1880 . 

I had heard ideas advanced that I had never heard 
before. The inherited sin in the heart, which remains 
after we are regenerated, was pictured out in the ser- 
mon in exact accordance with my experience, and the 
minister showed by God's word that the anger, jealous 
feelings, and man-fear caused by this inherited nature 
were purged out of our hearts when we are sanctified. 
"0 God," said my heart within me, "that is just what 
I want!" I went home, but I was so convicted for a 
pure heart that I could scarcely sleep. The next 
morning (Sunday) I went to hear those holiness 
preachers again. This time I heard a sermon on the 
pure church of God. Oh, how the scriptures illumi- 
nated my mind as they were expounded by this man of 
God. I had never seen the pure church before, but I 
was so thoroughly convinced that the only church rec- 
ognized in the New Testament was the universal body 
of those who are truly saved, that I resolved I would 
no longer have my name recorded on any book, except 
that one which would contain the names of all the 
blessed in that great day. When the services closed I 
went forward and clasped the hand of one of the min- 
isters, exclaiming: " Thank God there is one Methodist 
less." This I said not because I felt any prejudice 
arising in my heart against the Methodist people, but 
because I felt that for me a membership in the church 
of the living God only was needed. In the afternoon 
and in the evening of the same day I listened again to 
the setting forth of God's word on the subject of holi- 
ness, and at the close of the evening service I went to 
the mercy-seat, consecrated my all to God, and was 
sanctified wholly. The following Lord's day I severed 



ch. xxxh. BIOGRAPHICAL SKETCHES. 365 

my connection with the Methodist sect. Persecutions 
then arose on every hand, until it seemed that I 
scarcely had a friend among all my acqaintances. For 
some months, feeling myself so abandoned by my 
friends, I was almost entirely isolated from society, ex- 
cept when I attended the holiness meetings, while 
numberless rumors were being spread far and near 
about me. 

During these months, God showed me that the time 
had come for me to fill a long-felt call into the minis- 
try. I therefore gave out an appointment and endeav- 
ored to preach the pure gospel unto the people. God 
greatly blessed my labors, and souls began to seek God. 
Soon I was called to adjacent neighborhoods, and 
finally from state to state, preaching the glorious doc- 
trine of holiness under which my soul had become so 
illuminated. The Gospel Trumpet, at the time I was 
led into the light, was a semimonthly paper contain- 
ing four pages, and was being published at Williamston, 
Michigan. About that time the Trumpet Office was 
moved to Grand Junction. The Trumpet was then 
edited and published by D. S. Warner and J. 0. 
Fisher. 

In the autumn of 1886 some strange visions ap- 
peared to some of the holiness people. Bert Spalding, 
who was then foreman of the Trumpet Office had a 
vision which was published in the Trumpet, as follows: 
He seemed to be going to the office to begin his daily 
labors one morning, when he observed that the Trum- 
pet Office was on fire. Soon the entire building was 
wrapped in the dreadful flames, and it was evident 
that the entire printing office was lost. "How is this, 



366 HISTORY OF THE CHURCH. 1880 . 

Lord?" he exclaimed, "Did you not tell me the Trum- 
pet Office was yours, and that you would take care of 
it?" "Look up," came the answer, and when he 
looked up he saw the Trumpets arising out of the 
flames and flying in every direction until the whole 
earth was filled with them. When he awoke from this 
vision he felt assured that G-od was revealing to him a 
dreadful trial that was about to come upon the holi- 
ness work. The following spring J. 0. Fisher, the 
publisher of the Trumpet, forsook his wife and eloped 
with a grass-widow. This brought an awful persecu- 
tion upon the church, and it seemed for a time that 
the work would be destroyed. Many weak souls fell 
under the dreadful trial. For about three months the 
brethren labored to restore this man unto G-od, but all 
in vain. We then remembered Bro. Spaulding's 
vision, and knew the signification of that part of it 
which related to the burning of the Trumpet Office. 
With this awful stench upon the cause the church 
assembled in a general camp-meeting at Bangor, Mich- 
igan, in June, 1887. But this meeting was not accom- 
panied by the nsual power of God. These general 
meetings in previous years had been so accompanied 
by the power of the Holy Spirit that souls were 
brought to Christ in many marvelous ways. I might 
relate a remarkable incident that was related to me 
by the man who had the experience. He came upon 
the camp-ground intoxicated, leading an ox which was 
blind in one eye, stating to some that he was going to 
have J. 0. Fisher lay hands on the ox and heal him, 
and to others that he was going to offer him upon the 
altar in the saints' camp-meeting. He was armed with 



ch. xxxii. BIOGRAPHICAL SKETCHES. 367 

a revolver to shoot the first man who would interfere. 
A brother, who discovered what he was about to do, 
loosened the drunken man's rope from the ox and led 
him off the ground. "When the drunken man discov- 
ered his defeat, with his mouth filled.with profanity and 
threatenings against the life of whomsoever had inter- 
fered with his work, he started to leave the grounds. 
He had gone but a few hundred yards from the 
camp-ground when his limbs gave way and refused to 
carry him further. He lay prostrate upon the ground 
for some time, while the Spirit of God was working 
upon his heart. He said he had not power to arise 
and walk further until he promised God that if he 
would cause strength to return to his limbs, he would 
return to the camp and give his heart to God. Imme- 
diately he received strength to walk and, according to 
his promise, went directly to the camp and gave 
his heart to God. Many similar, remarkable manifes- 
tations of God's power were witnessed in those meet- 
ings. The sick were healed, blind eyes were opened, 
deaf ears were unstopped, as in the time of Christ. 
But this power seemed greatly hindered when the 
church assembled in June, 1887. God revealed by 
visions, unto his people that the good work could not 
go on except that wicked preacher (Fisher) was re- 
nounced by the church. I will relate a remarkable 
vision given to a sister at that meeting. She saw a 
cemetery, in the midst of which rose a stone building, 
clean and white as snow. She cast her eyes toward it, 
when she saw a little golden railroad track from this 
white building unto heaven. Soon she saw a little 
golden train come up out of this white building, 



368 HISTORY OF THE CHURCH. 1880 . 

and start up the track, moving rapidly. Suddenly it 
stopped, the engineer and fireman poked their heads 
out of the cab windows and looked forward as though 
they saw something on the track. At this moment 
the sister looked in the direction they were looking 
and saw a large black wedge lying upon one of the 
rails. Near the wedge were four black stakes, driven 
between the ties. It was evident that an enemy was 
trying to wreck the little train. God then spoke to 
the sister, saying: "This train can go no further until 
that wedge and those stakes are removed.' 5 Soon 
after this the church openly renounced J. 0. Fisher 
and those who were clinging to him, and the work 
moved on again with power as before. It was not 
until June, 1888, that I was permitted to attend the 
first of these general camp-meetings. At this meeting 
I witnessed the manifestation of God's power in many 
ways. The altar was crowded with seekers in every 
service. The sick were healed, devils were cast out, 
and the miraculous power of God was manifested in 
many ways. Bro. D. S. "Warner and company had just 
returned from a tour in the western states, and we all 
listened with interest to the relation of their successes 
and persecutions on that trip. At St. James, Missouri, 
they met some people who were influenced by a super- 
natural power known as the " jerks. " They would hop 
about on one foot, twist their bodies into almost every 
conceivable shape, and act very unseemly; they also 
claimed to have those among them who possessed the 
apostolic gift of tongues and the interpretation of 
tongues. Bro. Warner took a stand against the spirit 
by which they were actuated and ascribed their mani- 



ch. xxxn. BIOGRAPHICAL SKETCHES. 369 

festations to the spirit of the devil, and forbade the 
devil, in the name of the Lord, to proceed any further 
with his work. Their manifestations soon came to 
naught, and nearly every one of them was delivered 
from that influence that had caused them to act so 
strangely. Many of them were found to be possessed 
with devils, and had to have them cast out before they 
were able to get salvation. This defeat of the devil 
caused him to stir up the baser sort against the breth- 
ren, and before their series of meetings closed a mob 
came upon the camp-ground, at a late hour of the 
night, and demanded that the ground at once be 
cleared of all the saints, which orders, under the cir- 
cumstances, had to be obeyed. The ministers were 
sought for by the mob, but by the aid of the brethren 
and the protection of Almighty God, they escaped. 
A great many churches had been raised up under the 
labors of Bro. Warner and his colaborers during their 
western tour. Also during this trip Brothers Warner 
and Warren were preparing the manuscript for the 
second song-book that was published by the saints, the 
"Anthems from the Throne." Their first song-book, 
" Songs of Victory" had been compiled by J. 0. 
Fisher, and since he had now fallen it was thought 
best to prepare a new book. One of the leading 
preachers who attended this camp-meeting, 0. Z. 
Lindley, soon afterwards turned away from the faith 
and began to publish a paper against the teachings of 
The Gospel Trumpet. 

From this camp-meeting I -went into the state of 
Ohio, and for several years I traveled in the states of 
Ohio, Indiana, and Pennsylvania. k In 1889 I was not 



370 HISTORY OF THE CHURCH. 1880 -. 

permitted to attend the general camp-meeting at Ban- 
gor, Michigan, but I was present in 1890. This was 
the last camp-meeting held at Bangor. The next year 
the general camp-meeting was moved to Grand Junc- 
tion. In the autumn of 1890 I made my first trip to 
Pennsylvania. In the spring of 1891 I held several 
meetings in different parts of western Ohio. About 
twelve miles south of Kenton I held a series of meet- 
ings for about two weeks, in a schoolhouse. Near the 
beginning of this series of meetings, while I was asking 
a manifestation from those who 'desired [the prayers of 
God's people that they might be saved, a young man 
raised his hand in derision. I felt that the Spirit of 
God was greatly grieved, and told the congregation 
that the young man was mocking God, and asked the 
Christian people present to kneel with me while I 
prayed for him. My soul seemed' greatly burdened for 
his eternal welfare. I felt that God was offended by 
what he had done. About three days after this the 
young man took violently sick, and about the time my 
series of meetings closed, he died. 

In June of this same year I made a second trip to 
Pennsylvania. In the autumn of this 3 ear, Bro. 
D. S. Warner and others assisted me in several camp 
and grove meetings in western Ohio. During our 
meeting near New Hampshire, in Auglaize county, I 
witnessed a remarkable manifestation of God's power 
as follows: During one of the night services a company 
of worldly young men was heard coming through the 
woods towards the camp. They rent the air with their 
fiendish yells; as they came closer and closer the 
speaker (D. S. Warner) was more and more annoyed, 



ch. xxxii. BIOGRAPHICAL SKETCHES. 371 

and suddenly he paused and sighed : then in a loud voice 
he said, "In the name of Jesus Christ I rebuke all the 
devils in this woods.' ' Instantly the hallooing ceased, 
and the boys all came up to the grounds, and quietly 
took seats among the listeners, nor was there any fur- 
ther interruption that night. About the first of Sep- 
tember, 1891, in company with my wife, Bro. D. S. 
Warner, and others, I made a third trip to Pennsylva- 
nia, where I labored about three months, and then re- 
turned to my home at West Liberty, Ohio. 

Up to this time my life had been one of extreme 
poverty since I had embraced the glorious evening 
light. Myself and family even suffered from insuffi- 
cient clothing, but we never suffered for bread. Our 
faith was weak, but we knew we were walking in the 
light of God's truth and we decided we would go 
through on the line of faith regardless of the conse- 
quences. My wife and I had long prayed to God for a 
home of our own, that we might be freed from the in- 
convenience of moving about and paying rent. In 
March, 1892, we decided that we would build a house. 
We had $10.00 for which my wife had sold the chick- 
ens she had raised the year before. We moved to 
Clark county, Ohio, and purchased a lot from a farmer, 
for which we obligated ourselves to pay $30.00. I paid 
the $10.00 on the lot to bind the bargain, and began to 
build the house. I had no money to pay my bills, and 
did not know where it was to come from; but I had 
prayed enough over this matter to know I was moving 
in God's order. I applied to a building and loan asso- 
ciation in Springfield, Ohio, for a loan on my house, 
which they promised to grant, Vat later refused. I 



372 HISTORY OF THE OHUROH. 1880 * 

took the matter in earnest prayer to God, and the 
Spirit of the Lord said to me: "You shall have the 
money, but you must first be tried." I tried several 
times to borrow the money and failed. By this time 
the carpenters were building my house and I had not 
a cent to pay my bills, but I went on with confidence, 
knowing that the Lord was leading. By the time my 
bills began to come due a brother came to me and 
handed me $60.00, saying: "Brother Schell, I believe 
you have been asking G-od for the money with which 
to pay your bills; here is $60.00 which you can use, and 
you may pay me back in sixty days." I took the 
money believing that it was of the Lord to do so, but 
did not know where the money would come from to 
pay it back sixty days hence. Later I called upon 
another building and loan association in New Carlisle, 
Ohio, and asked for a loan of $250.00 upon my house. 
They sent a committee to examine the property, after 
which they decided that they could not risk more than 
$200.00 upon it. I borrowed this amount from them, 
but it lacked about $100.00 of paying my bills. 1 
paid the dues on the $200.00 for six months, but was 
unable to obtain money to pay the remainder of my 
bills. I did not at that time have sufficient faith to 
trust God to give me that much money ; so I asked 
him to make that loan association let me have another 
$100.00, which I asked them for, and they granted my 
request without hesitancy. 

In the winter of 1892-93, assisted by Bro. B. E. 
"Warren and others, I held a very fruitful revival meet- 
ing at Lawrenceville, Ohio. I had been invited by 
some of the citizens of that town to come and preach 



ch. xxxii. BIOGRAPHICAL SKETCHES. 373 

in their schoolhouse. I sent an appointment, and 
went and preached to them over Lord's day, with the 
intention of continuing the meeting the coming week. 
Just before the services Sunday evening, the trustees of 
the schoolhouse informei me that for certain reasons 
they thought best not to continue the meetings any 
longer in the schoolhouse, and requested me to make a 
statement at the close of my service of their request, 
and said they thought the trustees of the Reformed 
church-house would invite me to continue the meeting 
in their house of worship. I made the statement ac- 
cording to their request, but not one of the trustees, 
although they were all present, made any move toward 
inviting me into their house of worship; so I closed the 
meeting with the statement that I was now free from 
the blood of the souls of the people in that town, un- 
less a building of some kind would be opened for me 
to preach in, and that if any one present was able to 
assist God's work by offering me a room of some kind 
to preach in and did not do it, God would hold him 
responsible for all the souls who would have been 
saved had the meeting continued. That night I went 
home with a family of saints who lived two miles west 
of the town. I felt greatly burdened for the souls of 
the people and could not prevent the feeling that it 
would be wrong for us to leave that place without con- 
tinuing the meeting longer. Before we retired that 
night we agreed to pray God to so burden the trustees 
of the house of worship that they could not sleep. 
The next morning, before I arose, a knock was heard 
at my bedroom door. The sister who had entered the 
agreement with me the night before had rushed to my 



374 HISTORY OF THE CHURCH. 1880 i 

room to tell me that one of the trustees of the house 
of worship had come to inform me that we could con- 
tinue our meeting in their meeting-house. I has- 
tened to meet the man, who told me he felt very sorry 
for having treated us with such indifference the night 
before, and said he was so troubled all night that he 
could not sleep. "Now," said he, "I arose very early 
this morning and have been to see all the trustees, and 
they are all willing, except one, for you to use the 
church, on condition that you continue to preach the 
word of G-od as you have since coming into our midst." 
I assured him that I would. "Then," said he, "you 
may go ahead with your meetings and we will send 
out the word that you will preach for us to-night and 
will have a large congregation for you." TVe contin- 
ued that meeting for four weeks, and a great number 
of souls were saved, and many were healed of bodily 
afflictions. The word went out through the secular 
papers that the sick were being healed in our meetings. 
In different parts of the country there were sick who 
read these reports in the papers and wrote me in 
regard to their healing. I instructed them in the doc- 
trine of divine healing the best I could, and some of 
them were healed. 

Among those who wrote to me at that time, was 
Mrs. M. N. Wing, who was in a hospital in Columbus, 
Ohio, in a hopeless condition. She had .[many afflic- 
tions and had also a withered hand. I sent her The 
Gospel Trumpet and a book on divine healing and in- 
structed her in the way of the Lord by letter; the 
entire church in the "community where I lived united 
with me in prayer for her healing; also, I instructed the 



ch. xxxn. BIOGRAPHICAL SKETCHES. 375 

afflicted party to write to the Trumpet Office for 
prayers, and in a very short time I received a letter 
from her, which read as follows : "Bro. Schell, the Lord 
has wonderfully healed my body and made my withered 
hand as whole as the other in one night." I have 
never been permitted to meet this sister, but those 
who have seen her say the flesh of her restored hand, 
like that of Naaman, resembled the flesh of a little 
child. 

During the winter of 1893-94, in company with 
B. E. Warren, I labored in Pennsylvania. We held 
some very fruitful meetings, and as calls from new 
places came in so fast, we felt led to separate so that 
we could hold two meetings at the same time, and 
thus reach more people. I went to Tionesta, where I 
preached for about two weeks. Near the close of this 
meeting I was called about four miles from town to 
pray for a sick child that had been given up to die, by 
several physicians. Before answering this call I went 
in earnest prayer to God to know if it was his will for 
me to go, and the Spirit said to me: "Go with them, 
doubting nothing; for I have sent them." I knew 
by this that the Lord was going to heal the child. I 
went^with them, anointed the child, laid my hands up- 
on it, and prayed fervently for its healing. The power 
of God came down upon the child and it was instantly 
healed. I went back to town and continued my meet- 
ing as before. Soon I received a call to come to the 
neighborhood where the child was healed and hold a 
series of meetings in their schoolhouse. The parents of 
the child that was healed had reported the miracle to the 
neighbors, and the entire neighborhood was convinced 



376 HISTORY OF THE CHURCH. 1880 . 

that God had wrought a mighty work among them, 
and they were ready to turn unto the Lord. I opened up 
a series of meetings in their schoolhouse at thrae o'clock 
Friday afternoon. I never had commenced such a 
meeting. The people came together to hear the words 
of God, but I was so burdened with real soul-travail 
that I could hardly preach to them. I talked to them 
for a short time and then gave an invitation for sinners 
to come forward and seek salvation. There were two 
old-fashioned recitation benches in the schoolhouse, 
and I set them both out for a mercy-seat. They both 
together reached almost across the schoolhouse. I 
began to sing a hymn and the whole congregation 
arose and came forward to seek Christ. The altar was 
filled from end to end two or three deep. I spent 
some time praying with them, and then dismissed the 
service. That night both altar benches were filled as 
before. I continued the meeting on Saturday night 
and Sunday and Sunday night, with the altar filled 
with seekers in every service. Monday I baptized them 
and preached to them again on Monday evening, and 
on Tuesday bade farewell to the happy church that had 
been raised up in a few days to carry the glad tidings 
to the perishing souls in other parts. 

In July, 1895, assisted by Bro. J. N. Howard and 
others, I held a tabernacle meeting at Muncie, Indi- 
ana. Some of the sisters who were visiting the people 
who lived near to where our tabernacle was pitched, 
found an afflicted sister who had just been brought 
home from a hospital where she had been pronounced 
incurable by physicians. The sisters instructed her in 
the doctrine of divine healing, and she was soon led to 






ch. xxxii. BIOGRAPHICAL SKETCHES. 377 

believe that the Lord was able to heal her body. She 
sent for us to come and anoint her, which we did, and 
the Lord instantly healed her. She arose and went to 
our meetings that same day, and some of the people 
when they saw what a mighty work the Lord had done 
for her, turned to the Lord. During this meeting, 
Bro. Howard and I slept in our tent. One night three 
sinners who lived twenty miles from where we were 
preaching asked us if thev might not stay in the tent 
with us over night. We told them they could, and we 
all retired. I felt a peculiar burden that evening, which 
prevented my sleep. A little gust of wind would strike 
the tabernacle occasionally and we feared that it might 
be blown down. We had two large gas lights burn- 
ing in the tabernacle, which would burn it up should 
the wind blow it down. A short time after we 
retired, the Spirit of God said to me: "You must arise 
and take this tabernacle down immediately or it will 
be blown down by the wind." I sprang from my bed 
and announced what the Lord had told me. The en- 
tire company arose hastily and helped make ready to 
lower the tabernacle. We had just got the gas turned 
out and had laid hold of the ropes to lower the tent 
when the gale struck us, blowing oar tent flat upon 
us, breaking one of our large center-poles and tearing 
the tent in several places, but fortunately no one was 
hurt. 

In December, 1895, 'I assisted G. W. Howard in a 
revival meeting in Castine, Ohio. This was the sad- 
dest series of meetings I ever helped to hold. The 
Lord helped us in preaching the word and it seemed 
to be taking good effect upon the hearts of the people, 



378 HISTORY OF THE CHURCH 1880 . 

but I felt such a burden as it seemed I had never felt 
before. On Wednesday evening, Dec. 11 my heart 
was so overwhelmed with sorrow that I could not 
preach the word. I communicated to the church a 
knowledge of my feelings, and suggested that we 
spend the time of that service largely in fervent 
prayer, which we did, and while there earnestly calling 
upon the Lord, I felt the seal of God upon my heart 
to enable me to endure the coming blow. On Thurs- 
day morning notwithstanding the sadness of my heart, 
I endeavored to preach on the subject of advancement. 
About eleven o'clock, when I had perhap's about half 
completed my sermon, the chapel door slowly opened, 
and the form of the telegraph operator appeared in 
the door with a small envelope in his hand. My first 
thought was: "He has a sad message for me." He 
paused just inside the door (as though he bore an im- 
portant message but feared it out of order to commu- 
nicate it to me while in the pulpit) then advancing 
part way up the aisle, dropped the envelope in the 
hand of Bro. G-. W. Howard, at the same time telling 
him something in a whisper. Bro. Howard immedi- 
ately turned his eyes upon me, which fully confirmed 
my belief that the message was for me, and I paused to 
receive it. Oh, what sadness filled my heart as 1 
reached forth my hand to receive the envelope! As 
I was tearing it open, Bro. H. suggested that the con- 
gregation engage in singing No. 1 in "Echoes from 
Glory" while I was reading the message. 

"Far away among the angels, 
In the sweet celestial bowers 
Start the songs whose echoes gladden 
As they reach this world of ours," 



ch. xxxii. BIOGRAPHICAL SKETCHES. 379 

Little did I think as they began to sing those beau- 
tiful words that the echoes that were then reaching 
our ears from the glory world, were of the songs 
the angels were just then singing to welcome our dear 
sainted brother Warner to his eternal rest in Christ. 
I read the message first to myself. My heart was so 
overwhelmed with sorrow that I could not read it aloud 
at first. When I had gained sufficient command of 
myself, 1 said: "Brethren, I can not finish this lesson 
now." After another short pause, I read the message 
aloud — 

"Brother D. S. Warner died this morning. Be buried Sunday. 
Come, preach funeral." 

God, what a blow to our hearts! We fell upon 
our knees and called upon the Lord to help us bear 
the burden of our sorrow. The next day I took train 
for Grand Junction, and oh, how sad I felt as I looked 
upon the pale, though sweet face I had so often 
greeted with a kiss of charity. "0 God," thought I, 
"how can we spare this bold witness to the truth?" 
Again I thought, "Who could chide the just provi- 
dence of God who has taken this lifelong sufferer for 
Christ to the rest he truly deserves?" His remains 
were laid away until the resurrection~day in the hum- 
ble little graveyard of the saints, near the Children's 
Home, one mile north of Grand Junction, on Sunday, 
Dec. 15, 1895. 

In the spring of 1896 I sold my house in Ohio and 
moved to Grand Junction. On my way to Grand 
Junction, I helped to hold a remarkable revival meet- 
ing, four miles west of Antwerp, Ohio. We preached 
for many days unto the people, without any visible 



380 HISTORY OF THE CHURCH. 1880 . 

effect upon them; so we closed the meeting with 
scarcely a convert to Christ. As soon as we had 
closed the meeting a dreadful burden of some kind fell 
upon my heart. I prayed much that night to know 
what it meant. The next day I prayed all day. I went 
into the barn, climbed into the mow, threw myself 
upon the hay, and there prayed and wrestled beneath 
my burden, but could not find out what it meant. In 
the evening the brother with whom we were staying 
came to me and told me that a young man from the 
neighborhood had come to talk with us. He said he 
thought the man wanted to be saved. I arose and 
went with him to the house, and asked the young man 
if he had come to get saved. He said he had; so we 
knelt with him before the Lord and in a few minutes 
he was born into the kingdom. We then asked the 
wife of the brother with whom we were staying if she 
also did not want to be saved. (She was a backslider.) 
She said she did. We then knelt with her, and soon 
she also was born of the Spirit. We then decided that 
we would go to the house of one of the nearest neigh- 
bors, and pray with them. (The husband and wife 
were both backsliders.) When we told them that we 
had come to pray for their salvation, they decided to 
give their hearts unto the Lord, and after a few min- 
utes' prayer they both testified that they had obtained 
peace with God. By this time another neighbor, who 
was also a backslider, was passing by. We went out 
and invited him to come into the house and give his 
heart to God. He decided he would, and in a few 
minutes he was also born into the kingdom. We then 
went together from house to house until we had can- 



ch. xxxii. BIOGRAPHICAL SKETCHES. 381 

vassed the neighborhood and in nearly every house we 
found some one who was willing to be saved. About 
a dozen souls were, in this manner, brought into the 
kingdom. The burden had by this time left me, and 
we went on to Grand Junction. 

In the autumn of 1896 I traveled through the 
state of Missouri. I was at this time in very poor 
health. I had suffered for more than ten years from 
indigestion, and by this time I had become so very 
badly afflicted that it became evident that I must re- 
ceive healing from the Lord or I must die. My food 
would not digest sufficiently to keep up my bodily 
strength. At Thayer, Missouri, I made a statement 
of my condition before the saints, who were assembled 
in the camp-meeting at that place, and requested them 
to pray earnestly for my healing. I also wrote to the 
church at Carthage, to unite their prayers with ours, 
for my healing. The Lord answered these prayers by 
appearing to me in a most wonderful manner, and 
giving me the witness that I was perfectly healed. I 
felt his power going through my entire body, purging 
out the last iota of disease. At that time my weight 
was 154 lbs. ; one week after I was healed it was 166 
lbs. Soon I had reached 174 lbs., and I kept on in- 
creasing until I weighed more than 200 lbs. I have 
never since fell below that weight. 

During the winter of 1896-7 I accompanied Bro. 
E. E. Byrum on a tour through the southern states. 
TVe enjoyed many precious seasons with the churches. 
At Tullahoma, Tennessee, we held a few days' meet- 
ing, which resulted in the salvation of a few souls. 
The wicked elements of the unsaved were greatly 



382 HISTORY OF THE CHURCH. 1880 . 

stirred against us, and one night just after the services 
were closed, a rock was thrown from the rear end of 
the house of worship, which barely missed my head, 
and struck the wall just behind me, making an inden- 
tation fully one-half inch deep, but the Lord did not 
allow a hair of our heads to perish. Soon after the 
close of this meeting we attended a ten days' assembly 
of the saints at Hartsells, Alabama. This was one of 
the most precious and spiritual meetings I have ever 
attended. We held a number of meetings at five 
o'clock in the morning, which were attended by some 
of God's children living as far away as three miles. 
Wave after wave of the power of the Holy Spirit de- 
scended upon the church as the little ones endeavored 
to sink deeper and deeper into God's holy will. Some- 
times sinners would attend those early morning meet- 
ings. At one of these meetings the saints united in a 
fervent prayer for God to lay his hand in convicting 
power upon every sinner present. In answer to this 
prayer the Spirit wrought so effectively upon the sin- 
ners that some of them immediately came to the altar 
and got saved, and the rest, every one of them, fled 
from the meeting. At the close of this meeting, 
Bro. Otto Bolds accompanied us to Eenfroe, Missis- 
sippi, where we enjoyed another precious assembling 
of the saints. At this meeting we saw a great many 
sinners brought to Christ, and many believers sancti- 
fied, also a great many sick were healed. A little girl 
about three years old, belonging to one of the minis- 
ters present, became very sick during this meeting, 
with something like cholera infantum. A few hours 
after she was taken sick, we were sent for to come and 



en. xxxii. BIOGRAPHICAL SKETCHES. 383 

pray for her. She was lying in an unconscious state 
with her eyes closed, as it seemed, in death. We all 
knelt and prayed to God to spare the child, then all 
the ministers present laid their hands upon her and 
rebuked the affliction in the name of Jesus, and almost 
instantly upon the removal of our hands from her 
body, the child opened her eyes, and arising, sat up, 
inquired for her wraps, and asked to be taken to meet- 
ing. She was then taken to the house of worship, 
where the father related the marvelous work the Lord 
had wrought upon the child, and many hearing thereof 
gave glory to God. At the close of this meeting, we 
separated. Bro. Byrum went into the state of Geor- 
gia and I in company with other ministers, proceeded 
southward as far as Hammond, Louisiana, from 
whence I returned home. 

During the winter of 1896-7 I labored under a debt 
of $350.00, incurred by building a a house in Grand 
Junction, the summer before. I praved earnestly to 
God for means to pay this debt, and during the gen- 
eral camp-meeting at Grand Junction in June, 1897 I 
was called into a tent to converse with a brother and 
sister, who gave me money enough to pay all my debts. 
In the autumn of this same year I attended a very pre- 
cious camp-meeting at Hartsells, Alabama; from there 
I went to Wichita, Kansas, to attend the first general 
western camp-meeting. 

In the autumn of 1897 I made a western tour, hold- 
ing meetings at Colfax, Washington; Woodburn and 
Scio, Oregon; Oakland, Fresno, Los Angeles, and 
San Diego, California; and Phoenix, Arizona. While 
in Oakland, I passed through a test of faith and gained 



384 HISTORY OF THE CHURCH. 1880 -. 

a victory that I shall never forget. I was 3,000 miles 
from home, had my family to support, and my clothing 
was very poor, especially my overcoat and pants. Just 
before I left home I had borrowed $25.00 to assist 
in the support of my family, which I had agreed to pay 
upon my return. Now I had but $10.00 in my pocket. 
I went to God in earnest prayer, and asked him to 
supply all my needs. I believed he would do it, and 
rested sweetly in the full assurance that my needs 
would be supplied. In a short time after this I re- 
ceived money enough to purchase a ticket to Chicago, 
which I purchased via the Southern Pacific Eailway, 
so that I might be permitted to visit some of the 
churches in southern California and Arizona during 
the thirty days' limit that was on my ticket. My first 
stop-off was at Fresno, California, where we saw souls 
saved and the sick healed in our meetings. From 
Fresno I went to Los Angeles. There were but few 
of the saints living in Los Angeles, but the Lord 
blessed our united efforts to rescue souls in the little 
hall which they had rented. The brethren had adver- 
tised the meetings in the papers, and a soldier from 
the Home near Los Angeles saw the advertisement, 
and came to the meeting. He was fascinated by the 
truth and came to the altar to seek holiness. At the 
close of the last service, at this place, this soldier when 
saying good-by to me dropped a $20.0 D gold piece into 
my hand. From Los Angeles I went to San Diego, 
where I had a very precious meeting with the saints 
for a few days ; souls were saved, and the children of 
God seemed to be greatly edified under the preaching 
of the Word. At this meeting God moved the people 



oh. xxxii. BIOGRAPHICAL SKETCHES. 385 

to share their means with me. One sister gave me 
$23.00. At the close of this meeting I started to 
Phoenix, Arizona, via Los Angeles. I had made ar- 
rangements to. stop over at Los Angeles and hold two 
more services with the saints there. The soldier pre- 
viously mentioned brought another soldier with him to 
these meetings, unto whom he had been endeavoring 
to teach the true way. The first evening this other 
soldier came to the altar to consecrate himself unto 
the Lord. At the close of the service he handed me 
a $50.00 bill, with the words, "Take this and use it to 
the glory of G-od." After holding a short series of 
meetings in Phoenix, I proceeded to Chicago to enjoy 
a most blessed assembly of the saints. 

When I arrived in Chicago, I received a letter from 
a sister at Wymore, Nebraska, which had been written 
soon after I had prayed so earnestly for means in Oak- 
land. It had been forwarded from place to place and 
had finally overtaken me in Chicago. It read about 
as follows: "Brother Schell, I had a dream about you. 
I do not go much on dreams, but I believe there is 
something in this one because I dreamed it twice. I 
dreamed that I saw you and that your clothing was 
very poor, especially your overcoat and pants. I have 
no money at this date, but please let me know if you 
are really in need." In my reply I told the sister that 
her dream was doubtless of the Lord, because my 
clothes were getting somewhat shabby, but told her 
the Lord had been supplying me with some means and 
I was going to get a new suit of clothes soon. She 
immediately sent me another letter with -$5.00 in it to 
help purchase my clothes. 



386 HISTORY OF THE CHURCH. 1880 -. 

During the winter of 1897-8 some of the saints 
began to feel the necessity of moving the Trumpet 
Office from Grand Junction, as the work was getting 
too large for that village. During the following 
spring through a train of circumstances, which we 
believe to have been the hand of God, it was decided 
to move the Trumpet Office to Moundsville, West 
Virginia, and the move was made in July, 1898. A 
special train consisting of nine freight cars, two pas- 
senger cars, and a baggage car, moved the machinery 
and the Trumpet Family to Moundsville. 

During the summer of 1898, a burden came upon 
the hearts of many of the ministers of a crisis of some 
kind that was to come upon the church. At the 
Emlenton camp-meeting Bro. A. B. Palmer arose and 
told the saints that God had showed him there was a 
dreadful crisis of some kind ahead, and warned all to 
be prepared for it. Soon after this a delusive spirit 
became manifest in several of the ministers, that was 
causing them to oppose the doctrine of sanctification. 
It continued to spread until more than a dozen of the 
ministers took a decided stand against the second 
cleansing, and spread havoc through a number of 
churches, especially in the west. They were faithfully 
admonished concerning their error, but stubbornly 
resisted every admonition. The work suffered greatly 
under the influence of these men until they were re- 
nounced through the Trumpet, and the church took a 
decided stand against them at the general camp-meet- 
ing at Moundsville, in 1899. Since that time the light 
has spread rapidly throughout the world, and God has 
shown his approval upon his people as in former years. 






ch. xxxii. BIOGRAPHICAL SKETCHES. 387 

With this I close my autobiography, leaving the 
future to add such things as the good hand of our 
God may determine, and ask the prayers of all the 
saints that God may make my life in the future, more 
spiritual and more useful to God, than in the past. 
Yours for the whole gospel, 

Wm. G. Schell. 
Moundsville, W. Va. Mar. 21, 1900. 



HISTORY OF THE CHURCH. 1880 



CHARLES AND MINNIE ORE. 

For the purpose of impressing the heart and mind 
of the reader with the realities of God. and the bless- 
ings of his salvation I here tell of his wonderful deal- 
ings and great goodness to me. This evening in a 
beautiful reminiscence I live again through all my past 
life. I recall to memory the many acts of providential 
care. I see here and there the pitfalls and snares of 
sin carefully planned and laid by Satan to destroy my 
soul, but the hand of wisdom ordered the occurrence 
of events which turned me from their way. As I now 
behold the care and loving-kindness of God to me, 
deep gratitude fills my heart and a rich glory fills my 
soul, drawing me very near to him. The warmest 
affections of my heart are aroused, making all things 
in the kingdom of heaven especially dear to me. I 
know that God has done the very best for me all along 
my jonrney of life. I humbly confess that "God is 
love," and that it is by his grace and mercy that I am 
in life and health, and that his peace and glory enrich- 
ing my soul makes my life an Eden. In telling of the 
blessings and goodness of God to me in the following 
pages I shall not overdraw — that would be impossible. 






CH. xxxii. BIOGRAPHICAL SKETCHES. 389 

My words are inadequate to picture to your mind in a 
true light the Fatherly care and mercy and loving- 
kindness of God. 

My boyhood days were spent upon a large and beau- 
tiful farm. There was much in my surroundings cal- 
culated to turn the heart and mind to noble and 
pure things. In those youthful days I found more 
pleasure and had a deeper love for the elevating and 
sublime things of nature than many older heads, and 
even those of my parents, were aware. The flowers in 
the beauty of their bloom and the birds in the sweet- 
ness of their songs even in those childhood days spoke 
to me of God, and influenced me to virtuous ways. 
There were also some things in my surroundings well 
calculated to turn my feet in [the [ways of sensuality. 
The power of evil is employed to destroy the better and 
nobler faculties of the human heart. 

I was the youngest, save one, of a [large family. 
Except my mother, none of our family made any pro- 
fession of Christianity. Judging from what I have 
now learned of the nature of Christianity, I can see 
but little evidence of a Christian experience in the 
life of my mother, but I love to hope for the best. 
She was kind and affectionate, "and taught me the 
right and the wrong, but more from the standpoint of 
morality than of Christianity. When about eight 
years old I committed the first transgression for which 
I experienced a sense of guilt and shame. I felt I had 
incurred some one's displeasure. I thought it must be 
my mother's; so I went to her and to ease my smitten 
conscience I made excuses to her for my crime, and 
even added falsehood, which only increased the sense 



390 HISTORY OF THE CHURCH. 1880 -. 

of guilt in my heart. Had I been taught of God at 
this time, in all probability I would not have been led 
into the ways of sin in which I have since walked. As 
it was, the voice of conscience spoke loudly to my 
soul and warned me of the dangers of vice, but sin 
swayed its scepter over me and despite the reprovings 
of conscience I was led on in the ordinary way of the 
young. When about ten years old one sunny afternoon 
in company with two of my sisters a remarkable inci- 
dent occurred, which awakened me to the fact that 
there is a Supreme Power and Being. 

Life went on, the years went by. There were sea- 
sons when I would experience great aspirations for 
high and noble things. I admired the pure and virtu- 
ous. I would look upon a holy and unspotted charac- 
ter as the most beautiful thing upon the earth. Many 
a time in those youthful days I have absented myself 
from company to give my heart opportunity for medi- 
tation. I would picture before me a life of honor and 
usefulness. I would fancy myself as being a great 
benefactor of my fellow man, and doing great services in 
the kingdom of God. No doubt many of those medi- 
tations originated from self and pride, but not all. 

Again, there would come seasons of discouragement 
and despondency. Hopes and aspirations would take 
wings and fly away. I would listen to the voice of the 
tempter, and to still the voice of conscience would 
throw myself into the current of sensuality and be 
swept onward in the ways of vice. At this point of 
my life I have given my experiene in another work 
about as follows. "One night on my way home from 
the ballroom where inebiiacy and sensuality ran high, 



oh. xxxn. BIOGRAPHICAL SKETCHES. 391 

a pleading came to the better part of iny nature, en- 
deavoring to move me to a higher, purer life. Strange 
were the sensations that came upon me. I looked 
along down through the future and saw misery, 
wretchedness, and woe in this life, and an eternity 
with lost souls in the torturing flames of hell if I con- 
tinued in such a course. I saw also a life of usefulness, 
bright and happy days, a pure and holy character, and 
a blessed immortality in the paradise of God, if I 
would but surrender to the gentle persuadings of the 
angelic voice within my heart. Alas, Satan baffled the 
angel of mercy by enabling me to console and ease my 
conscience in the hope that God would hear and 
answer the prayers of my kind mother, spare my life ; 
and after a few more years of sensual indulgence I 
would then tarn to God and live to his praise. But 
this gentle monitor was not thus to be put aside; it 
came again and again, until my conscience was smit- 
ten by the mighty hand, and I was made to tremble 
before the dark, uncertain future. As I would awake 
in the morning, an unseen hand would point out to me 
my sins, a fear would come over me, and I, startled, 
would look around as if ready to flee from some hid- 
eous monster of the dark. The day would be spent in 
planning for the "evening; for to spend it in the pri- 
vacy of my chamber was more than I could endure. 
The place of revelry was sought to drown the voice of 
conscience. I would throw myself into the festivities 
with all the force of my being and appear the gayest 
of the gay. But when the sound of revelry was 
hushed, when the cup of sin had been drained, and I 
had reached the silence of my chamber, there with all 



392 HISTORY OF THE CHURCH. 1880 — . 

the world shut out and naught to stand between me 
and the whisperings of my soul, I would be again 
brought face to face with eternal things. As I would 
look across the dark valley of death to the fertile 
fields of glory, a pain would pierce my heart at the 
thought of forever being denied the privilege of enter- 
ing there. My sins would lie heavy upon my heart and 
seem to crush me down into the dark abyss of woe. 
To lie upon my bed was to toss to and fro in uneasi- 
ness, fearing to close my eyes in slumber lest I should 
never awake. Thus days came and went and grew to 
months and years." 

During these years from the age of twenty to twenty- 
five I would oftentimes be deeply convicted of sin. 
There seemed to be no man to care for my soul. In 
all these years no one ever spoke to me individually of 
God and his salvation. God, however, taught me of 
himself. In these seasons when the Holy Spirit was 
striving with my heart I frequently made attempts at 
prayer. Though unsaved, God gave some unmistaka- 
bly answers to my prayers, and thus saved me from infi- 
delity. At one time when I was about to engage in an 
important affair of life, I felt my need of God and his 
direction. I sought the Lord • in humble earnest 
prayer, and he very preciously manifested himself to 
me. At another time when passing by a dense forest 
I felt a great drawing of my soul to God. I went in 
prayer, and was assured in my heart that my prayer 
came up as a memorial before him. I was very igno- 
rant. I knew not how to believe upon God that I 
might gain a constant victory over sin, consequently I 
would be frequently overcome, and never professed to 



ch. xxxii. BIOGRAPHICAL SKETCHES. 393 

be saved. One night when taking a horseback ride of 
some seven miles God so wonderfully answered my 
prayer and taught me of himself as to make it impossi- 
ble for Satan ever to have me doubt that there was a 
God. I left one village at nine o'clock at night to go 
to another seven miles distant. After riding a little 
more than a mile my horse suddenly became lame. In 
pity for the animal I dismounted, and placing the 
bridle rein over the saddle started the horse on before 
me. After walking nearly two miles, I suppose, I 
noticed my horse had greatly improved. I then 
thought I would ride, but failed in my attempt to catch 
the horse. I repeatedly attempted to come up with 
him, but when I would approach quite near he would 
trot off from me. After several unsuccessful at- 
tempts to catch him, I seemed to be spoken to in these 
words: "If you should ask God to help you catch the 
horse, he would help you." Upon this impressive 
suggestion I lifted my heart for a moment to God im- 
ploring his aid in catching the horse. Eeal confidence 
came into my heart, and I felt as I started out to gain 
possession of the animal that I was a "worker together 
with God" in the matter. As I came up with the 
horse, instead of his trotting off as before he stopped 
and stood quietly while I mounted. I went on my 
way in deep thought, knowing that God is real and 
that he does lend a helping hand to man in the affairs 
of life. Glory to his name ! 

In the early spring of 1887 my soul became filled 
with deep longings for the salvation of God. I became 
especially desirous of preparing for the mansion my 
Savior had prepared for me. I began attending a pro-; 



394 HISTORY OF THE CHURCH. 1880 . 

tracted meeting which was in progress in the village in 
which I lived. One evening when I returned from 
school, as I was engaged in teaching at that time, I 
told my wife I intended to join church that night. So 
great was my ignorance in those days that I thought it 
necessary to join some denomination in order to gain 
heaven. I united with the religious society at that 
place and was baptized. I was disappointed. I found 
about the same affections in my heart for the world as 
were there before. I also retained the same hasty, 
impatient disposition. As I looked beyond the regions 
of death, all was as dark and uncertain as before. I 
wondered if I had not taken the way that leads to 
heaven, and yet I had no certain evidence that I was 
in that way. I inquired of some of the old members 
of this society how it was with them. "Jf God should 
call for you to-night, do you know you would go to 
heaven?" They would answer me in about these 
words: "We can never know that in this world; we 
do the best we can here, and hope all will be well over 
there." Satan tried to console me with this, but I 
was not to be thus consoled. Often I became troubled 
about mj soul. I was seeking something positive, 
some certain evidence that I was ready to meet God. 
An incident occurred at this time that greatly awakened 
me. One night shortly after retiring I was aroused by 
the cry of "Fire, fire!" upon the street. I hurriedly 
arose, and on looking out the whole heavenly expanse 
appeared to be one leaping, surging flame of fire. My 
first thought was: "The world is on fire, and the end 
of time has come." The fear, despair, and horror that 
possessed me is indescribable. Oh, could but the 



ch. xxxii. BIOGRAPHICAL SKETCHES. 395 

rocks and mountains fall upon me and forever hide me ! 
What appeared to me to be a flame of fire overhead was 
only the reflection of light upon the overhanging 
clouds from a burning mill on the opposite side of the 
hill. The next day, time went on as before, but why 
should I experience such alarm at the thought of eter- 
nity's dawning? I who professed to be a Christian, 
who professed and strove to love and serve God — why 
should I so fear the coming of my Redeemer? This 
experience was not soon forgotten. There was a faith- 
ful monitor ever whispering to my soul these words: 
"Make your calling and election sure." 

My Conversion. During the summer of 1889 I be- 
came more deeply convicted of sin than ever before. 
It is impossible for me to tell you of my feelings at 
this time in such a way that you could get any correct 
conception of them. Day after day the load of sin 
grew heavier. At times despair seemed to be written 
all over earth and heaven. I kept praying as best I 
could. There was no one to whom I could go for help 
and instruction but the Lord alone. Every time I 
asked man for instruction I became confused. On 
Sunday evening, Oct. 26, I became more in earnest 
than ever before in my life, but went to my bed with- 
out having obtained any assurance of my acceptance 
with God. On Monday morning as I started to go to 
my school I asked my wife to pray for me. I had 
about one and one-half miles to walk. The morning 
was clear and calm and cool. I was seemingly uncon- 
scious to all around me. My soul was wrestling with 
God. As I walked on praying, suddenly a sweet sensa- 
tion thrilled my entire being, a soft mellow light shone 

23 



396 HISTORY OF THE CHURCH. 1880 . 

round me. The hitherto stillness of the morning was 
disturbed by the faintest and sweetest strains of mel- 
ody I ever heard. It was the voice of gladness in my 
soul. The whole earth was full of light and music. 
The sun just rising shone with an unsurpassed splen- 
dor. A glorious resurrection was effected in my soul. 
I was brought forth from the tomb and made the in- 
habitant of a new world. It appeared that I was sud- 
denly transported to some happy land where the 
beauty and magnificence of nature were increased a 
thousandfold. The blue and purple tinted autumn 
leaves embroidered with frost glistened in the sunlight 
like the robe of an ephod of blue embroidered with 
pomegranates of blue, of purple, and of scarlet, with 
bells of gold between them. See Ex. 28:31-33. The 
air contained a fragrant odor; the sky looked peaceful 
and pure. Everything in nature, together with my 
happy heart, seemed intent on praising God. Life and 
peace from God flowed through my soul like a tranquil 
stream, and I wished I could spend an eternity in this 
elysian spot. That day in school was one of peace and 
rest. The meeting with my wife in the evening seemed 
like the meeting of happy spirits on celestial shores. 
In the days of our deep conviction and sorrow of heart 
we were wont. to fancy to ourselves the happiness of 
angels and heaven. We had now come into an experi- 
ence of happiness that surpassed our strongest imagina- 
tions of the happiness of angels. 

My soul was filled with sweetest rest: 

All heaven seemed lodged within my breast. 

My wife was converted in her home about one week 
prior to my conversion. She had been making a pro- 



ch. xxxn. BIOGRAPHICAL SKETCHES. 397 

fession of Christianity for several years, and I for 
nearly three years. Our connection was with a very 
formal people. They did not believe in the instanta- 
neous regeneration of man by the Spirit. As we began 
to tell them of the wonderful change G-od had 
wrought in our . hearts, they looked upon us with a 
suspicious eye and welcomed us no longer to their 
meetings. Many were the attempts of man and Satan 
to persuade us to disbelieve the mighty work of God in 
our soul, but to no avail. We knew what God had 
done for us. That uneasiness that once filled my 
breast at the thought of death was gone. I could now 
welcome death as a child its peaceful slumber. Every- 
thing before me was bright and hopeful. I knew that 
should death come to me, heaven would be my eternal 
home*. All doubts and fears were gone, and I was 
blessed and happy as mortal could wish to be. Some- 
time after my conversion an incident occurred that 
caused me again to think the end of time had come. 
One evening after retiring and falling into a peaceful 
sleep, a strong gust of wind blew the lower sash of my 
bedroom window in. It came with a crash upon the 
uncarpeted floor. Instantly the thought came to my 
half -awakened mind, "The world is passing away with 
a great noise," and T called aloud to my wife, "Praise 
the Lord, my dear! I believe the Savior is coming." 
It proved not to be his coming, but, oh, what a joy 
came into my soul as I now compared the feelings of 
my heart at the thought of Christ's coming with those 
of my former experience. Dear reader, I knew 1 was 
in possession of eternal life. 

My Experience ivith Tobacco. I believe it to be to 



398 HISTORY OF THE CHURCH. 1880 . 

the glory of God to tell of my experience with 
tobacco. My father was a tobacco-grower; conse- 
quently, when a boy I labored considerably in a 
tobacco-field. At about the age of nine I learned to 
chew. I did not become a constant user until about 
the age of fifteen. At this age I found myself so in 
bondage to tobacco that I could not leave off its use 
for a single half day. By the time I was twenty years 
old this habit had succeeded in greatly impairing my 
health. Great damage was done to my nervous sys- 
tem. My heart became seriously affected. I became 
aware that I must either conquer this habit or die. I 
was afraid of death, and through fear I succeeded in 
quitting the use of tobacco for three years. My health 
during this time greatly improved. My nervous sys- 
tem grew strong. I had not succeeded, however, in 
delivering myself from the desire for tobacco ; conse- 
quently, after the fear of death had been removed by 
improved health, I returned to its use. Only a short 
time indulging in this habit was necessary to bring me 
completely under its control. It became my master. 
Of all the sins that lay so heavy upon my conscience 
none was so weighty as that of tobacco-using. It was 
the blackest sin of my life. It stood like a mountain 
between me and God. I was condemned for that one 
sin more than for all my other sins. In my conviction I 
would throw away all the tobacco that I had, only soon 
to be searching for it or buying more. During the 
summer just prior to my conversion, when conviction 
lay heaviest upon me, many were the times I resolved 
to abandon its use, but tobacco was king, and I bowed 
a burdened slave at its idolatrous shrine. Whenever a 



ch. xxxii. BIOGRAPHICAL SKETCHES. 399 

thunder-storm would gather during these summer 
months, and the lightning vividly flash, I would be- 
come alarmed and would promise God if he would 
protect my life and let me live, I would quit using 
tobacco. The storm would pass by, the sun shine out, 
and I trembling would yield to the appetite for tobacco. 
Thus it went on until the Sunday evening before my 
conversion. I that night threw away my tobacco with 
a deeper resolve than ever that by the help of God I 
would never use it again. On awakening the next 
morning, among my earliest thoughts was that of 
tobacco. The appetite was very strong, but I resisted 
and started to my school without any, and imploring 
victory from God. My conversion was so blessed and 
God's glory so filled my soul that I am quite sure it 
was as much as a week before I thought of tobacco, 
and when I did I no more desired it than if I never 
had used it. The power of the blood so cleansed my 
system from this nicotine poison that tobacco was as 
repugnant to me as to an innocent child, and I believe 
if I had taken a chew or smoke it would have pro- 
duced the same awful effect as the boy's first chew. 
Ten years have gone by, and I have never been tempted 
the slightest to return to its use. Glory to the name 
of Jesus! 

Hungering and Thirsting for Purity. For nearly 
two weeks after my conversion heaven's peace and 
glory in my soul were uninterrupted. I thought m} 
happiness was complete, and that my joys would never 
end. But one day while I was doing some work which 
became very aggravating I was strongly tempted to 
evil. I felt a wrong disposition in my very nature, 



400 HISTORY OF THE CHURCH. 1880 . 

and was surprised and alarmed. However, calling 
upon God for grace, I proceeded with the work, when 
the second time it became aggravating, and I was 
more strongly tempted than before. I trembled, but 
trusting in God as best I could with my fainting heart, 
I began to do the work over, when the third time it 
went wrong, and I was overcome. I spoke an evil 
word, but I had no sooner done so than I fell upon 
my knees and called upon G-od for forgiveness. I 
there received the blessed assurance that I was for- 
given, but in this experience I became aware of an evil 
in my nature that was going to make it very difficult to 
live and serve God as I desired. 

Prom that hour my soul began to call upon God 
for deliverance from that inward foe. About this time 
I providentially received a copy of a holiness paper 
called The Gospel Trumpet. The testimonies that I 
read in this paper from those who were wholly sancti- 
fied only increased the hungering in my soul for that 
blessed experience. Days were spent in fasting and 
prayer before God for a clean heart, but we had no 
man to teach us; yet God led us on from one ray of 
light and knowledge to another. I remember one 
night after the family had gone to bed and to sleep 
such a longing seized my soul for perfected holiness 
that I left my home for a distant wood-lot, and there 
on my knees in the darkness of the woods implored 
God for the experience of sanctification, but because of 
my ignorance, I returned without the blessing. One 
Sunday morning my wife and I decided we would nei- 
ther eat nor sleep until God sanctified us. We began to 
read the Bible, and then to pray for a while, and then 



ch. xxxn. BIOGRAPHICAL SKETCHES. 401 

to read again, and then to pray, until in the afternoon 
a local preacher who claimed the experience of holiness 
came and poured "cold water" on us, and we becom- 
ing discouraged gave up the attempt. 

The time of Christmas was now near. Space will 
not permit telling all the many things that God taught 
us previous to this time. He had shown us the evil of 
secret societies, from which we had withdrawn. He 
taught us the evil of worldly pleasure, and how those 
who love him can find no enjoyment there. He taught 
ns the evil of a foolish and frivolous conversation, and 
how his children must be grave and sober. God taught 
us these things, and many more, independently of his 
word; because we were very ignorant of his word. It 
was at this Christmas time that God taught us our first 
lesson in divine healing. It is true he wonderfully 
healed my wife of lung trouble at the time of her con- 
version, but it was unasked for ; consequently we did 
not call it divine healing in direct answer to prayer. 
On Christmas eve when all the village was astir and peo- 
ple were gathering from a distance to engage in the fes- 
tivities, we decided to show our appreciation of the gift 
of the Son of God by remaining at home and reading 
and praying. Late in the afternoon wife was taken 
with an intense pain in the head and ear. The time 
for our reading and prayer service drew near, and the 
aching only increased. We wondered why this could 
be. Since all the people were spending the evening in 
pleasure and wantonness and we had withdrawn from 
such revelry to spend the evening in praising God, we 
were puzzled as to why we should be thus disturbed. 
God spoke gently to us, saying, "I want to teach you 



402 HISTORY OF THE CHURCH. 1880 . 

of the good things I have in store for those that love 
me; ask of me, and I will heal her." We at once fell 
upon our knees and asked God to take away the pain, 
when instantly it was removed and the glory of the 
Lord shone round about us, no doubt not unlike the 
glory that shone round about the shepherds so many 
years ago. The Spirit's voice in our soul shouted, 
" Glory to God in the highest and on earth peace, good 
will toward men." UntU late in the evening we 
offered up the incense of prayer and praise unto the 
holy child Jesus. 

The days went by, and deeper grew the longing of 
my soul for all the fullness of God. As I would read 
weekly in the Trumpet of the glorious meetings in 
different places, I became very desirous of having a 
holy minister come to our place and teach us the way 
of God more perfectly. My experience in this matter 
reminds me very much of the experience of Cornelius as 
related in the tenth chapter of the Acts of the Apos- 
tles. God talked with Cornelius, the one who desired 
and needed instruction, and at the same time talked 
with Peter, the one chosen to give Coruelius the 
needed help. I wrote to the office of the Gospel 
Trumpet Publishing Co., asking them if they could 
give me the address of some holy man whom we in all 
probability could get to come to our place and hold a 
meeting. At the same time that God put it into my 
heart to make such a request he put it into the heart 
of a minister of God (the author of this work), whose 
home was in eastern Indiana, to write to the Trumpet 
office asking the brethren if they knew of any one in 
southern Indiana (the place of our home) that desired 



ch. xxxii. BIOGRAPHICAL SKETCHES. 403 

meeting. These two letters came in the same mail to 
the office ; accordingly my letter was sent to the min- 
ister and the minister's letter was sent to me. A meet- 
ing was arranged for and about the 10th of February it 
was begun. Should I live to be old, I shall not forget 
that meeting. Tiiese brethren were the first holy 
people, to my knowledge, I had ever met. I felt 
strange in their presence. There was something pe- 
culiar about them that made them appear unnatural 
to the creature of earth. The first night of the meet- 
ing my wife and I went forward to the altar for sancti- 
fication. Only a little instruction was necessary to 
enable me to grasp the promise of God, and the Holy 
Spirit and fire came mto my soul in such power and 
glory that it seemed to ^transport me far above. My 
conversion was glorious, but my sanctification was 
more glorious. I was conscious in my heart of a cleans- 
ing. I actually felt pure. Just as a stained cloth 
being washed comes forth clean and spotless and 
white, just so I could see my soul purged, cleansed, 
and made whiter than snow. Through the night, 
though my sleep was profound and deep, I was con- 
scious of a purity and glory in my soul. During this 
meeting I was shown many beautiful and glorious 
things by the Spirit and word of God. There was 
disclosed to my spiritual vision the holy character of 
God as imaged in the heart and life of a Christian. 
Oh, how sublime to my soul was the holy life which 
God set before me, and in which he said I must live. 
I was shown the one true church of God all radiant 
in her holiness. I saw the gulf separating the church 
from the world. I saw the exalted plane where walk 



404 HISTORY OF THE CHURCH. 1880 . 

the redeemed, where there is not a sin, but all is holy 
even as God is holy. The life of God was assimilated 
into mine, and mine was hid in him. This world 
had no place in my affections or my thoughts. 

Soon after this meeting God began to lead me out 
into his work. For a while I did not publicly ac- 
knowledge that God had called me to the ministry, but 
I was quite active for the Lord in my home neighbor- 
hood, holding meetings in private houses and school- 
houses. God gave us souls for our labor. Some three 
months after we received the experience of sanctifica- 
tion the Lord sent me about forty miles from home to 
tell a people among whom we had formerly dwelt of 
the greatness and goodness of the Lord, and of his 
mercy and power to save. This may not seem of much 
consequence to those who have long been in the min- 
istry, nor to those who never had such a calling, but 
to me it was a mammoth undertaking. I saw my own 
helplessness and inability, and trembled. God re- 
vealed himself to me and said, "Be strong and of good 
courage; for I am with thee." The night before I 
was to go on this my first attempt in evangelistic work, 
I dreamed that I stood on the bank of a river. A 
fishing pole and line were given, and almost immedi- 
ately upon casting the hook into the water I drew 
forth a large and beautiful fish. The next day while 
on my journey this dream was brought to my memory, 
and I knew it was not without signification. At the 
meeting a young man, whose heart the Lord opened, re- 
ceived the word of God with gladness. He sought God 
earnestly and was converted ; and later he came to our 
home and received the experience of sanctification. 



ch. xxxh. BIOGRAPHICAL SKETCHES. 405 

The Lord soon called him to the ministry and used 
him in the salvation of many souls. From this few 
days' meeting the work of God has spread until now 
the congregations in a few counties in this section of 
the state reach the number of a score. 

A few months afterwards while at this same place 
for meeting, the Lord very clearly showed me that I 
should dispose of our little cottage and go forth in his 
work trusting in hrni. I conferred not with flesh and 
blood, but with the Lord alone. I was called to be a 
minister not by men but by the Lord. He commissioned 
me to go into all the world and preach the gospel to 
every creature. My wife received a special call to join 
me in the Master's work. God had given us an apo - 
tolic experience. We were filled with the Holy Ghost 
and faith and power. God demanded of us to "sell all 
we had" and go forth with no other source of income 
than faith in God. Since the Lord had given us an 
apostolic experience and an apostolic commission, we 
decided to continue the work on the apostolic line; 
therefore we purposed to "make the gospel of Christ 
without charge, that we abuse not our power in the 
gospel." Freely we had received, and we decided 
to give freely. We purposed that the "poor should 
have the gospel preached unto them." A hireling 
ministry is very disapprovingly spoken of by the Lord 
Jesus in Jno. 10:12, 13; therefore we decided to follow 
Jesus and preach his gospel without money and with- 
out price, that we might be approved of him. In every 
time of need we came to him who promised to "supply 
all our needs by Christ Jesus according to his riches in 
glory." Our work in the vineyard of the Lord be- 



406 HISTORY OF THE CHURCH. 1880 . 

came a work of faith from the beginning. By faith 
we ate our daily bread ; by faith we wore our raiment, 
and by faith we preached the gospel. When money 
for food or clothing or traveling expenses was needed, 
we took the matter unto him who said, "Oh, fear the 
Lord, ye his saints : for there is no want to them that 
fear him. The young lions do lack, and suffer hun- 
ger : but they that seek the Lord shall not want any 
good thing"; and who also said, "If God so clothe the 
grass of the field, . . . shall he not much more clothe 
you?" The disagreeable custom of taking up collec- 
tions, so universal in the sectarian ministry, we wholly 
abandoned. In all the years of our evangelistic and 
pastoral work we have not taken up a collection. As 
we have before said, our only source of income was 
faith in God. 

Some may not understand in what manner God pro- 
vided for us. He has in time past supplied his servants 
with the necessaries of life in different ways. He sent 
down manna from heaven for the children of Israel. 
He prevented their clothing from wearing out. The 
ravens were sent with bread and flesh in the morning, 
and bread and flesh in the evening to feed Elijah by 
the brook Cherith. The widow's meal wasted not nor 
her oil, as she fed the man of God. At another time in 
the life of Elijah he, weary and hungry, laid himself 
down under a juniper tree, requesting God that he 
might die, and while he slept he was touched by an 
angel, who said, "Arise and eat," and he looked, and 
behold there was a cake baked on the coals, and a 
cruse of water at his head, and he ate and drank and 
slept and was awakened and told to eat, which he did, 









ecu xxxn. BIOGRAPHICAL SKETCHES. 407 

and went in the strength of that meat forty days and 
forty nights. Jesus fed the multitude from a few 
loaves and a few fishes, and whenever we have had need 
of food, clothing, money, or other things, God has sup- 
plied them in his own way. 

God Has Supplied Our Needs. I believe it would be 
to his glory to relate a few of the many instances in 
which God has supplied our needs. We had not long 
been in the gospel work until the little we received 
cash from the sale of our home was exhausted and it 
became necessary that we ask God [for food or money 
to buy it. Shortly afterward we received a letter from a 
man in Pennsylvania, which contained five dollars. 
This was used, and again we were in need, and again 
we prayed. We received a letter containing five dollars 
from the same man. When this was used and we 
again found it necessary to ask God for our daily 
bread, we received a third letter containing five dol- 
lars, from the same gentleman. This was repeated five 
times. Five letters we received from this gentleman, 
each containing five dollars. I never heard from this 
man before I received his first letter. I have never 
heard from him since I received the last one of these 
five. I have made some inquiry concerning him, but 
never met any one that knew him. I pray God even 
to this day to reward him. At another time when we 
had been earnestly praying for a few dollars a brother 
living about twenty-five miles from us felt deeply im- 
pressed to send us five dollars. He obeyed the impres- 
sion, and we gave thanks to him and God. We would 
go into a place to hold meetings, and God would move 
upon the hearts of the saved and the unsaved to give 



408 HISTORY OF THE CHURCH. 1880 . 

us money and clothing just as we needed. Thus our 
food and raiment were procured, and traveling ex- 
penses defrayed. We thus from place to place traveled 
over the states of Indiana, Ohio, Illinois, ^Michigan, 
Iowa, and Missouri preaching the gospel, never taking 
a collection nor begging money in any way. Our God 
supplied our needs ; bless his name ! One evening we 
came by train into a small town in eastern Iowa. "We 
were strangers in the' town. Our money was all spent 
in car-fare, and knowing no one, we did not know what 
to do only to trust in God as we were wont to do. A 
kind man invited us into his home. God moved upon 
the hearts of the authorities of the Methodist meeting- 
house to offer us their house for meetings. We began 
in Jesus' name. Satan often endeavored to make us 
faint-hearted by telling us we would never get money 
enough to get out of town ; but we proved him a liar. 
Before two weeks we saw the salvation of a few souls 
and had money enough to bring us to Chicago, the 
place God wanted us for the next meeting. 

In our work for the Lord we have not been all the 
time engaged in evangelistic work, but a portion of 
the time we have been located and in pastoral and 
other duties and labors in the interest of Christianity. 
Our life in pastoral labors was a life of faith, just as 
when in the evangelistic work. We received no salary, 
nor begged bread, but prayed to God always. One 
Friday evening we fed the last of the corn to our 
horse. It was in extremely cold weather. Saturday 
morning the horse was given nothing but a little fod- 
der, which was all we had to give. This affected us 
more than if we had had no bread for our breakfast. 






ch. xxxii.. BIOGRAPHICAL SKETCHES. 409 

We felt much humbled in heart before God, and peti- 
tioned him for corn. About three o'clock of the same 
day an unconverted man liying about three miles in 
the country drove to our door and unloaded three 
bushels of corn. Only those who have had a similar 
experience can know of the joy and glory and thanks- 
giving that filled our hearts. One summer we desired 
a pig, that we might grow it for meat the coming win- 
ter. One morning on going out at the front door a 
bos was seen in the path that led to the front gate. 
On examination this box was found to contain a fine, 
healthy pig bearing this placard: "Feed me, and I will 
grow and make a large hog." To this day we do not 
know who left the box there — only we know it was the 
favor of God to his children. At one time wife desired 
a spool of thread. Some one had given her some 
gingham to make our little daughter a dress, but she 
had only two pennies with which to buy, while it 
required four pennies. The Lord was earnestly peti- 
tioned for the needed two pennies. Our little boy and 
girl a few moments after, while playing near the front 
walk, were each given a penny by a gentleman pass- 
ing by. They brought the pennies to me, and thus 
God heard and answered prayer. One morning wife 
desired to do her washing but had no soap, and no 
money to buy with. She went on her knees before 
God and earnestly prayed for soap, and while yet upon 
her knees a lady came and presented her with a bar of 
soap. 

We could go on relating instance after instance simi- 
lar to the foregoing, until a large volume would be 
written. It may appear to some that this would be 



410 HISTORY OF THE CHURCH. 1880 ■ 

an unpleasant life. In this you are very much mis- 
taken. It might be if one's faith was all the time very 
weak, but when we know that God will not fail, we 
have the sweetest rest, and such a life is full of hope 
and glory. A life of daily trust draws us very near to 
God, and makes his service full of delight. We re- 
member at one time during our life of daily asking God 
to supply temporal needs, a note which I held for one 
hundred dollars fell due. We received the money, and 
for a time we had no need to ask God for our bread. 
I well remember the night when I spent the last of 
this money. After making a few purchases at a store, 
with money all gone, I came out upon the street with 
a deep sense of gratitude and joy filling my soul. I 
was glad the money was gene, and I must now fall 
back to my life of daily asking God for what I needed, 
and with all my heart I appreciated it. 

We are at present engaged in pastoral labors near the 
village of Federalsburg, Maryland. We have been living 
here almost two years. We receive no salary, nor beg 
for money, but daily pray to God to supply our needs, 
and he does. One day not long since in a time of 
need I found a dollar bill in my vest pocket. I do 
not know from whence it came. Wife also found a 
dollar in a cup on the mantel. Not long ago I felt a 
gentleman stuffing something into my vest pocket, 
and upon examination it proved to be a five-dollar 
note. Thus we are given money and provisions, un- 
solicited, by saint and sinner, and we go on in the work 
of the Master, taking no thought for the morrow, but 
trusting God to supply all our needs. Sometimes our 
faith is put to quite a test, which only makes the life 



ch. xxxii. BIOGRAPHICAL SKETCHES. 411 

of faith more enjoyable. When our faith is sorely 
tested and we are compelled to importune the Lord 
for things needed, we appreciate the blessing when we 
receive it. For some time I" have been needing a suit 
of clothes. I have asked God very many times for 
them. They seemed slow about coming, but last even- 
ing God gave them to me — praise his name! It was 
in a marvelous way. Some man had ordered our 
home merchant to have him a suit of clothes made in 
the city, but when they came they did not fit him. 
Then they were left on the merchant's hands, and he 
reduced them to about their cost price, and we were 
then enabled to get them. Last evening at supper 
wife remarked that she would like to have buckwheat 
cakes for breakfast, but they were not very good with- 
out butter, and she had no butter, and so it was sug- 
gested that we pray God to send us some butter, and 
some time between that and bedtime a lady came to 
our door and presented wife with two beautiful rolls 
of yellow butter. These things may appear very in- 
significant to some, and mere happen-sos ; but to us 
they are more. I recognize the hand of God in these 
things. Bless his name! We could go on relating 
incident after incident of God's answering our prayers 
for food and raiment. 

Divine Healing. We shall conclude our testimony 
by giving you some of our experience in* divine heal- 
ing. At the time of my conversion, God wonderfully 
healed me of dyspepsia, and wife of a serious lung 
trouble. However, the first instance of divine healing 
in direct answer to our prayers 1 have already related. 
Some time after this my wife was taken suddenly sick 

J 26 



412 HISTORY OF THE CHURCH. 1880 . 

in the night. I was absent from home, but the next 
day was sent for. For one week she suffered greatly. 
The blood would stop circulating and gather around 
the heart. Each night she would have to walk the 
floor to keep alive. On Saturday morning, after hav- 
ing walked the greater part of the night, she said, "I 
can go no longer, and may as well lie down and die." 
I told her 1 believed it was God's will to heal her, and 
that I would send for an elder, who lived some 
twenty-five miles distant. He arrived at our place 
about night, and after reading some of the word of 
God, he anointed her with oil and laid on hands and 
prayed according to Jas. 5 :14, 15, and the Lord healed 
her. She went to bed and rested all night, and the 
next day went to meeting. 

In the autumn of 1893 our little one-year-old boy 
was taken sick and brought very low. One evening 
when it appeared that he could not live I went into a 
secluded place to talk with God. There I knew that 
the child was wholly given to God, and that he would 
do what was best. Some ladies of our village were in 
to see him in the evening, and said he could not pos- 
sibly live until morning. About seven o'clock this 
same evening a man of God came to our home, and 
he anointed the little one. About nine o'clock wife 
and I being in much need of sleep and rest lay down, 
without seeing any change. We left a lady who was 
a disbeliever in divine healing sitting up with the 
child. When we awoke the lady told us that the baby 
was healed. She said at about eleven o'clock she could 
see life and health as it were coming into his counte- 
nance. In the morning he was laughing and playing 
as usual. 



ch. xxxn. BIOGRAPHICAL SKETCHES. 413 

Shortly after this our eldest child fell out of bed one 
night and received some injury about the collar-bone. 
I gathered her up and laid her upon my bed and tried 
to find the extent of her injury. We found this im- 
possible ; for to touch her shoulder was to add to the 
violence of her screams. Speaking to my wife, I said, 
"Our only help is in God; let us pray." We knelt by 
the bed and began to pray; her crying increased, and 
we increased the fervency of our prayers. Suddenly 
she ceased crying and, looking up into my face (She 
was five years old.), she said, "Papa, I am healed." 
As sne spoke these words, a sweetness fell from the 
glory world and filled our souls with rapture. A 
mellow light of rich glory filled the room, and for 
about an half-hour we could only walk the floor and 
praise God. 

We could occupy many more pages telling of won- 
derful instances of divine healing in our family. Ten 
years have gone by since we were saved, and within 
that time we have not given a penny for medicine ; 
neither have we given teas of any kind, but when we 
are sick we do just what God has told us to do, and 
he heals us. Headaches, earaches, toothaches, and all 
aches and pains and fevers and broken bones are taken 
to God in prayer. Our little boy had a leg broken, 
and God healed him without even so much as a doctor 
setting the bones. Last autumn three of our children 
were taken jsick : one on Thursday, a second on Fri- 
day, and the third on Saturday. An aged brother 
living near us has a son who is a practicing physician 
of considerable repute in the city of New York. The 
next week after our children were taken sick this son 



414 HISTORY OF THE CHURCH. 1880 . 

came to visit his father. When I learned of this phy- 
sician being in our community, I prayed that if it was 
to the glory of God that this doctor should see our 
children and tell us the nature of the sickness, he 
would put it into the heart of the father to visit us 
with his son. That same evening they came, and after 
a short conversation the doctor said, "I see yon have 
some sick children." We asked him if he would like 
to look at them. He carefully examined two of them, 
and said they were clear cases of typhoid fever. He 
did not examine the third, but said in all probability 
he had the same fever. He said if we wished to trust 
in God, he did not feel like insisting on us giving med- 
icine. He said he admired a life of faith. He thought 
it beautiful to have such faith in God that we could 
appropriate his virtue to the healing of our bodies. 
He said he had a great many friends in the city who 
were firm believers in divine healing; oftentimes when 
they were sick, he said, they would send for him and 
he would tell them what was the trouble, then they 
would pray, and he knew of some being instantly 
healed, but he said, "I have never known a case of 
typhoid fever healed; that dreaded disease must run 
its course, and if those children are out of bed under 
four to six weeks, I want you to let me know." In 
less than one week the one he pronounced the most 
dangerous was out in the kitchen to dinner with us, 
and in much less time than he said they were all out, 
and not one dose of medicine or tea of any kind was 
given. Praise our God ! Scarcely a week goes by w r i thou t 
us having occasion to come to God for physical aid, and 
he always heals us. Just this morning we anointed 



ch. xxxii. BIOGRAPHICAL SKETCHES. 415 

our little boy, who was troubled with worms, and 
prayed for him, and now he is well. 

To-day we are saved to the uttermost and filled with 
the love and glory of G-od Not a sin upon earth has 
any dominion over us; we are free — hallelujah! We 
live by the word of God. We believe it all, and enjoy 
it. We as a family live economically — do not use 
alcohol, tobacco, tea, coffee, or medicines; no pearls 
or jewels or gold; no braids and ruffles and laces; no 
plumed hats: but dress common and clean and com- 
fortable, and eat common and healthful articles of 
food. We preach from three to nine times a week, but 
receive no salary, nor take up any collections. We 
have all we need, and are just as happy and contented 
as we could wish to be, and all because God is our sal- 
vation. 

In conclusion I would say that the author of this 
work requested us to allow him to use our photographs. 
We have consented to this, not to make a show of self 
— God forbid — but hoping they would make our testi- 
mony more impressive and real to the readers. God 
bless you all. Yours in Christian love, 

Charles Orr. 

Feeler ahburg, Maryldn d. 



THE AUTOBIOGRAPHY OF THE AUTHOR. 

"Many, Lord my God, are thy wonderful works 
which thou hast done, and thy thoughts which are to 
usward : they can not be reckoned up in order unto 
thee: and if I would declare and speak of them, they 
are more than can be numbered." — Ps. 45:5. To 
glorify my 'Lord and Master I will give the readers a 



416 HISTORY OF THE CHURCH. i880 '-. 

brief account of my life, and some of the ways it has 
pleased the Lord to lead me. In reference to my Chris- 
tian experience [ shall relate only such facts as will be 
a help to lead others to the great Savior and Com- 
forter. I was born in Randolph county, Indiana, 
May 19, 1850, and when seven years of age moved to 
Jay county with my parents, where my father is still 
living, mother having died six years ago. I received a 
preliminary education in the country schools, and 
afterward attended the Ridgeville College of Indiana 
several terms, without completing a course of study, 
but by which I was enabled to teach several terms of 
school. My father's name is Jesse G-., and he was 
born in Wayne county, Indiana. His father, James 
Wickersham, was born near Harrisburg, Pennsylvania, 
in 1780. Grandfather lived to the good old age of 93. 
He was a descendant of one Thomas Wickersham, who 
came across the ocean from England with William 
Penn to make the first settlement of Pennsylvania. 
Huldah, my mother, was born in Tennessee June 5, 
1829. When she was four years old she was brought 
by her parents to Randolph county, Indiana. Her 
father, Lansford Fields, was born in Tennessee in 
1802; died in Indiana in 1868. In the year 1872 I was 
united in marriage to Miss Clara Bella Walters, of Jay 
county, Indiana, who has always been a faithful wife 
and mother. She accepted Christ in 1886, receiving 
ful-1 salvation in this evening light, and has been a 
stay and help to me since that time, to encourage and 
strengthen in the hour of temptation and adversity. 

Mv religious inclinations were felt and manifested 
very early in life. At the age of ten or eleven I began 






ch. xxxii. BIOGRAPHICAL SKETCHES, 417 

to feel the wooings of the Spirit of God ; pobably de- 
veloped by the early efforts of mother urging, and hir- 
ing me to read the Xew Testament, and also teaching 
to me the love of Jesus to save sinners. I had a desire 
to be a Christian, and at the age of sixteen T began to 
seek the Lord, and went to a public altar under the 
preaching of Jacob Stover, a United Brethren in 
Christ minister. I did not realize the desire of my 
heart at the public altar, but on my way home while 
in secret devotion to God, I accepted by faith the 
blood of Christ to my heart, and felt the burden of 
my sins taken away. I went home that night rejoic- 
ing that I had found Jesus my Savior, I became a 
member of the United Brethren Church, and lived up 
to the standard held up by that denomination. In 
1870 I was licensed to exhort, and in 1875 received 
credentials as a preacher of the gospel in that sect. 
During my life in the sect I had many ups and downs. 
I was always devotional, and always went to the 
Lord with my troubles and trials, and always found 
him a "present help in every time of need.*' Often 
before entering into any engagement or business of life 
I would first ask God's approval and success. I thank 
God to-day that I started early in life to be a Christian ; 
having a disposition, desires, passions, and appetites, 
that would have led me into sin so deep that I would 
have been eternally lost, if I had not turned to God 
when young. I had a natural appetite for tobacco and 
strong drink. Though I did become a slave for a 
while to the former, yet the devil by the help of my 
natural appetite was never able to get me to surrender 
to the latter. I was never under the influence of 
whisky or wine in my life. 



418 HISTORY OF THE CHURCH. 1880 — -. 

About the first of January, 1886 the congregation at 
our place of worship (Prospect Chapel) had just closed 
a protracted meeting. During this meeting and for 
some time before we had been praying for more light, 
and some of us were praying for God ^to send some 
holy man to teach us in all the doctrine of the New 
Testament. But we were not expecting our prayers to 
be answered in the way that they were, and so some 
were not able to receive it, but rejected the truth 
when it came. About the last of January the Lord 
answered our prayers by sending into our midst a 
company of holiness preachers and workers (D. S. 
Warner and others). Their heavenly songs, and the 
manner in which they presented the gospel soon con- 
vinced us that they were the children of God. They 
set before us the one church, the unity of believers, 
and also the corruption of sect Babylon. Wife and I 
with eleven others accepted the truth, consecrated for 
sanctification, received the desire of our hearts, and 
from that time began to declare ourselves free. Those 
who rejected the truth began to oppose and fight us, 
by contending for their sins and their creed, and by 
shutting the door against us. They would not permit 
us to meet in the chapel, even pushing me down the 
aisle and out of doors, telling me to go out and stay 
out. We that had taken a stand for the truth gave 
up the house, though we had built it, with the excep- 
tion of a few dollars, but we were willing to suffer the 
loss of all things for the sake of Christ. From that 
time we held our meetings in private houses and a 
schoolhouse, where the Lord wonderfully met with us 
to bless and save souls in every meeting. Love was 



cm. xxxii. BIOGRAPHICAL SKETCHES. 419 

the great band that bound us together in the ur.Liy of 
the Spirit. The shouts and praises of God were heard 
daily. God manifested himself in a miraculous way 
in opening our understanding to the scriptures, in 
preaching the gospel, and in healing the sick. In fact 
the country was stirred for miles around. 

Within two years we were able to build a new house 
of worship better than the one we had been compelled 
to give up, costing probably about $1,000. From this 
time persecution increased, and many disturbances 
arose on account of the opposing spirit. The house 
was stoned, windows and doors crushed in, and con- 
gregations egged, and insulted by profane, vulgar, and 
obscene language. One evening as wife and I were on 
our' road home from the place of worship we were 
assaulted by a masked man with a weapon, who knocked 
me down and then ran. Our lives and property were 
threatened, our house of worship threatened with fire; 
but the Lord delivered us out of the hands of car 
enemies, and to-day we can serve him with fear, in 
holiness and righteousness. Praise the Lord forever! 
From that place the truth spread to other neighbor- 
hoods, and congregations were established. A yearly 
camp-meeting was also established about this time, near 
Deerfield, Indiana, on the farm of Bro. Samuel Grow, 
where it was successfully carried on for six years, 
although the persecuting element caused no little 
trouble. 

About the first of February, 1891, 1 started to south- 
ern Indiana, in company with B. F. Eoe, as an evan- 
gelist. We visited Freedom, Odon, Tampico, and a 
few other places on this trip of eight weeks. Free- 



420 HISTORY OF THE CHURCH. 1880 . 

dom, the first place we visited, was a very dark place 
of a few hundred inhabitants. Drunkards openly 
raged in her streets and homes. Scoffers were bold 
and daring, even assaulting us on the streets by calling 
us bad names, but Ave bore all things for Jesus' sake; 
having perfect love in our souls, and praying for those 
who despitefully used us and cast our names out as 
evil. The first place at which we put up was with a 
man whose wife was saved, but he was a drunkard. 
He was very kind to us when we went there, but in a 
few days he became intoxicated, and being urged on 
by the opposers to the truth, he turned against us, 
came to the house where we were preaching, opened 
the door and called for his wife, and cursed me, tell- 
ing me never to come inside his house any more. 
Then he went back home and kicked my baggage out 
of doors. His daughter came over to inform us. I 
was yet preaching; so I advised Bro. Roe to go and get 
my things. But he met With the same fate, receiving 
two kicks from him as he fled from the yard. And 
such was my introductory evangelistic trip. At the 
other two places mentioned we were more successful 
and did not meet with such barbarous opposition, but 
the Lord blessed in pr< aehing and the salvation of 
souls. It was at this time, while at Tampico, that we 
first met Bro. and Sister Orr. 

Previous to this I had made some short trips to 
points near home, in company with the church. The 
meeting at Saratoga, especially, I would like to notice 
before going further. That meeting was held at the 
home of grandmother Lollar; part of the time in her 
house, but when the weather would permit, it w r as held 



DH. xxxti. BIOGRAPHICAL SKETCHES. 421 

in her barn, being very largely attended. This 
sister was a member of the United Brethren sect, but 
had become disgusted with the unholiness practiced in 
that denomination, and desired to hear the gospel 
preached in its purity. So it was that she kindly in- 
vited us to come over and hold a meeting at her house, 
which was truly blessed of the Lord. Many souls re- 
ceived light, and consecrated themselves to the Lord. 
Some even came to the altar, desiring salvation, and 
confessed that they had been fighters of this way, and 
that they were ashamed that they had treated us so. 
The shouts and praises that went up caused quite a 
commotion in the neighborhood. The baser sort were 
stirred against us and caused considerable disturbance. 
One man arose in one of the meetings and said we 
ought to be booted out of the neighborhood. Such 
has been the reception in many places where we have 
gone, having nothing to present to the people but the 
gospel of Christ. We see that the gospel has the same 
effect to-day when preached by the Holy G-host as it 
did in the days of the apostles, or in any other refor- 
mation when the whole truth was set forth. 

Since my start in the evangelistic work I have not 
devoted my whole time as an evangelist, but have de- 
voted part of the time in that way, and part as a pastor 
of the congregation at Xew Pittsburg, Indiana, living 
upon a farm with my wife and eight children, near 
that place. The Lord has wonderfully blessed us as a 
family, during the last fourteen years. During that 
time we have taken the Lord for our family physician. 
We have always found him a good physician. He 
healeth all our diseases. Praise his holy name forever! 



422 HISTORY OF THE CHURCH. 1880 •. 

In the winter of 1898 we felt impressed to move to 
Moundsville, West Virginia, feeling that the Lord had 
something for us to do there, thinking also that it 
would be a good place to get the children more under 
the influence of the gospel, at which place we are still 
living. Henry 0. Wickersham. 



CHAPTER XXXIII. 
TRAVELS IN INDIA. 



G-. Tufts, Jr., a zealous young minister of the gos- 
pel of Christ, who had been engaged for some time in 
the mission work in Chicago, notably at a place called 
the Open Door Mission, felt that the Lord would have 
him go to India during the great famine of that 
country in 1897 to see that the offerings sent in for 
the suffering people of that country were properly 
distributed, and also to carry the news of full salva- 
tion, and distribute holy literature among them. He 
made this trip, and is now on his second trip to that 
dark land. The following are extracts from his 
travels in India, as reported by himself in The Gospel 
Trumpet of 1897. 

HIS REPORTS. 

I left New York,-- July 10, 1897, after visiting the 
slums of that city in company with Bro. Blewitt. I 
was surprised to find the missions in New York so 
small, and they were exceedingly dead spiritually. I 
never knew how to appreciate the Open Door Mission 



CH. xxxiii. ' TRAVELS IN INDIA. - 423 

in Chicago until I saw what the slum mission work is 
in New York. From what I have seen and can find 
out the .saints have really the largest mission of the 
kind in the world. I saw nothing so large even in 
London. I also visited Dr. Simpson's place on Friday 
afternoon. They have a divine-healing meeting at 
that time, and I do believe there are many dear chil- 
dren of God who will be brought out of there into the 
true light. 

We had fine sailing the first three days, when we 
struck a great storm gale, and then for three days we 
had it exceedingly rough; waves rolled at least twenty- 
five feet high, and I was very sick. I distributed tracts 
and books that went to Ireland, Wales, Sweden, and 
England ; also preached on the boat. I met Dr. H. Grat- 
tan Guinness, one of England's great spiritual teachers. 
He has a large missionary training-school. He is in 
England what Moody is in America. He denounced 
me and the tracts in the very strongest terms, and 
asked me, for God's sake, not to go to India; saying it 
was the devil instead of God sending me. I gently 
took out my Bible and began to read some scriptures 
to him on divine healing, and asked him what I would 
do with them; and that distinguished gentleman had 
the audacity to close my Bible while it was in my own 
hands, and said these words: "Along the coasts of 
Ireland are great rocks out in the harbor, and many 
vessels have run against them and become completely 
wrecked. So now they have great danger signals on 
them to warn others against like fate. So the prom- 
ises you spoke of in the Bible are great rocks that 
many bright young men and women in their Christian 



426 HISTORY OF THE CHURCH. 1880 . 

experience have run against and made complete ship- 
wreck of their lives, and many others, too, and the 
many graves that are filled with the bodies of mission- 
aries in foreign fields are a danger-signal against 
them." Poor man! He then left me. 

I arrived at Liverpool on Sunday afternoon at 1:30. 
No one met me; so I went over to Birkenhead, and 
found the mission home, and was warmly welcomed by 
the saints. They were all surprised to see me. We 
went that evening up to Chester, about fifteen miles 
away, where we met Bro. and Sister Rupert. Oh, 
how they did praise God as they saw me! They really 
wereso glad to see somebody from America that they did 
not know how to act. I preached for one and one-half 
hours that night from the "Gospel Van" to about 
seven hundred of the most intelligent listeners I have 
ever faced. They stood all the time I was preaching, 
and would scarcely go away even after I got through. 
I left England July 23 on the steamer Rome. Found 
it very rough in the bay of Biscay. I was seasick for 
thirty-six hours. The boat stopped for live hours at 
Gibraltar; so I had a nice little visit. Gibraltar is a 
little walled city of about 22,000 inhabitants. It is a 
trading center for the people who live in northern 
Africa, and I saw many nationalities there. The Afri- 
can men are all dressed in long black gowns peculiarly 
made. The city is built on the side of a great moun- 
tainous rock on the seacoast. On one side the rock 
is perpendicular; on the other side the city is stand- 
ing. Among the different religious bodies I found 
Catholics principally, also Methodists, and the Salva- 
tion Army. 



ch. xxxiii. TRAVELS IN INDIA. 427 

We landed ten hours to take on coal, at Malta. 
This place was very interesting to ine ; for I had been 
studying the book of Acts, and especially with refer-, 
ence to Paul's missionary journey, and it was on this 
island that Paul was saved from shipwreck, and stayed 
three months and seven days, and where many sick 
were healed. Acts 28. I visited St. John's Cathe- 
dral. It is the grandest building I ever was in. It 
even surpasses St. Paul's cathedral of London; how- 
ever, it is not quite so large. Underneath the floor are 
tombs of noted Catholics, and each tomb is inlaid with 
the finest Mosaic work. The walls are all made of the 
finest marble, and inlaid with fine Bible pictures, made 
in Mosaic work; the pictures are made of different 
kinds of stone, until it is as beautiful as an oil paint- 
ing. Michael Angelo and other noted painters 
have many fine paintings in this building. A most 
impressive picture of the beheading of St. John, made 
by Michael Angelo, is in one of the many chapels of 
this building. Also the landing of Paul in Malta is 
very beautiful. The gates of the north chapel are very 
high, and weigh, I believe, two tons; and these are 
made of solid silver. Most of the lamps are solid 
silver. Malta is a place of 37,000 inhabitants. It is 
said that for every one hundred people they have a 
church, and it is even more. It is entirely Eoman 
Catholic. I never saw so many priests. All wear heavy 
black or brown robes, and broad- brimmed soft hats. 
As I walked the streets I saw at least three hundred 
of them. The women mostly wear a black covering- 
over the head and face. I went into several of these 
Catholic meeting-houses, and as I saw the poor 



428 HISTORY OF THE CHURCH. 1880 . 

people kneeling there in seeming devotion, oh, how 
my heart went out to God to send somebody to this 
dark place to tell them of the real true Christ, who 
saves and heals! 

I also saw the rock that Moses struck with his rod 
and water came forth to give drink to the children of 
Israel. I passed Mt. Sinai and the place where the 
children of Israel crossed the Red Sea dry shod. It 
was exceedingly warm going through the Red Sea. 
On the Indian ocean we were caught in the monsoon 
storms, which made it very rough. One night the 
waves washed over the decks of our boat and filled the 
cabins with eighteen inches of water, but throughout 
all I shall never forget the sweet peace that filled my 
soul and the perfect confidence I had that our God 
would pilot us safely through. Praise his name! 

I am here at last in this dark country, after five 
weeks' traveling, and the God who kept me on land 
has kept me on the rough sea. Praise our God! As I 
placed my feet upon the shores of India, how the 
Spirit did witness to my soul that I was just where he 
wanted me! After visiting and seeing what I have of 
India, of the terrible darkness and awful sin, which I 
can not describe, and the hardness of their hearts, and 
idolatry, I am constrained to believe that as God dealt 
with the Jews (Amos, fourth chapter), so is he sending 
his awful judgments upon India. India to-day is suffer- 
ing from famine, earthquakes, wars, plagues, locusts, 
and leprosy. The famine that I have seen is some- 
thing indescribable, although I have not yet been in 
the worst part. 1 shall leave to-morrow for the central 
provinces, where I shall see it in its worst form. India 



ch. xxxiii. TRAVELS IN INDIA. 429 

had earthquakes every day from June 12 until the last 
day, except the 24th and 25th. The people are sure 
they are living right over a volcano. The earthquakes 
are doing much damage in some parts. The whole 
frontier of India, from what I can learn, is in a terrible 
war, and thousands are lying upon the bloody battle- 
field dying. The plague and cholera have been, and 
are to-day, carrying off their thousands wherever they 
reach, although in Bombay and other places where 
they were the worst, they are dying out. The locust 
was never known to be so bad as this year, and is 
spreading all over India. To-day there are over one 
million lepers in India. 

Thus India is oppressed on every hand, and yet she 
hardens her heart and will not [acknowledge God's 
awful warnings. my dear brethren, my heart bleed3 
to-day, and the tears roll fast down my face as I see 
the awful darkness and superstition. On the streets I 
see precious immortal souls, for whom Jesus shed his 
precious blood, kneeling around a tree to worship it, 
and to the idols along the public road. Also 1 see 
them, taking the food they need to sustain their own 
poor bodies and feeding it to the crows, which fly on 
the streets like the sparrows in America, thinking they 
are feeding the departed spirits of loved ones. Last 
week was a special holy day, and the dear poor ignorant 
natives spent their hard-earned pennies "and bought 
cocoanuts and threw them into the river, thinkingjthey 
were pleasing the gods. In speaking with some of the 
Brahmans who could speak English, about our Christ, 
they said this tome: "What shall we believe, and whom? 
You Christians have more beliefs and castes than we 

27 



430 HISTORY OF THE CHURCH. 1880 . 

have. One of you teaches one thing, and another 
something just to the contrary." my brethren, 
pray that God will raise up some Holy Ghost gospel 
workers to come to India and tell these people the 
truth. The missionaries as well as the heathen are 
confounded, and it is all a typical picture of ancient 
Babylon. However, I have met some dear honest 
missionaries who are here ^suffering for the gospel's 
sake, walking in all the light they have. As I visit 
the relief camps, poorh oases, and hospitals, where 
cholera, and plague, and leprosy abound, the Lord 
Jehovah takes care of me. As I go, I sing with the 
poet, 

"I shall fear no evil, 
Trusting in his grace." 

My first visit to see the famine sufferers was at the 
farm of Pundita Ramabai, where she has almost 200 
high-caste Hindu child-widows, famine sufferers. 
She has taken these children out of hospitals, poor- 
houses, and relief camps, and found many lying along 
the road almost at death's door from starvation. I 
found Eamabai a blessed saint of God, whom the Lord 
has chosen especially, and the Holy Spirit has been her 
teacher and leader. She was once a high-caste Hindu 
widow, bowing down to idols and worshiping stone. 
But very marveloiisly a few years ago she was led to 
see the true God, and gave up her idolatrous worship. 
After reading the Bible she became convinced that 
there was something more needed than an intellectual 
belief, and she became convicted of sin; and after 
wrestling with the Lord she received a new heart and 
was born a^ain. Praise God! Soon after 3he felt the 



ch. xxxni. TRAVELS IN INDIA. 431 

great need of a clean heart, the taking ont of the car- 
nal nature, and sought very earnestly for deliverance 
and the infilling of the Holy Ghost, which she ob- 
tained as positively and definitely as she did a change 
of heart. She was at once led to see healing for her 
body in the scriptures, and has been most marvelonsly 
healed. Now she trusts the Lord for the healing of 
all her famine girls. In a little tract (before me now) 
she states that the thing that always puzzled her more 
than anything else was denominations — sects. She 
states that after she became a Christian she could not 
join a sect, and never has, saying, "It is sufficient for 
me to be a Christian." 

She now has a large farm, and takes care of all these 
girls, and will soon have a hundred more. She lives 
a life of simple faith, takes up no collections, nor asks 
a penny of anybody. Yet God stands true to his word 
and supplies. Her persecutions have been great. She 
first began to take care of these poor little sufferers at 
her home in the city, but was driven out by the people 
and the government. So she took them out on this 
barren desert farm, which God put into her hands. 
There were no buildings on it; so she built a few 
temporary sheds, consisting of a sort of straw matting 
put up on four poles for a roof, and hardly enough to 
cover the sides. Thus she lived with her girls, feeding 
and teaching them all through the excessive heat of 
an Indian summer. Brethren, as I saw these and 
many other things which I can not speak of now, I 
thought many of us in America did not know what 
sacrificing for Christ means. May God bless Ramabai, 
and may you add her to your prayer list; and if God 



432 HISTORY OF THE CHURCH. 1880 . 

puts it into your hearts, send her an offering to help 
raise these children for the Lord's work. Eamabai has 
since put up several buildings on this farm, and a 
meeting-house that will hold seven hundred people 
comfortably. There are a large number of villagers 
around her who have never heard the name of Jesus, 
and she is praying earnestly for some straight gospel 
worker. She says she sees by faith her meeting-house 
filled with people, with some Holy Ghost preacher to 
teach them. She at present is all alone. Who will go 
and help this dear saint out here in this dark part of 
the world? 

There is no class of human beings on the face of the 
earth who so mach need your sympathy, prayers, and 
help, as the poor high-caste Hindu widow. She is 
married in the cradle, often before she is three weeks 
old, and if her husband dies after she is married, she is 
at once treated in a most shameful and cruel manner. 
The parents of the husband usually consider that the 
death of their boy was caused by this girl being some 
terrible sinner or murderer when she was on earth 
before. And until recently, many times she was 
burned on the funeral pile with her husband, as this 
was considered the only means of her salvation. The 
British government has stopped this awful custom, but 
now there is nothing that is too mean, or cruel, or hard 
to be said or practiced on this poor unfortunate crea- 
ture. After the husband's death her head is shaved 
every fourteen days. It is considered worse than death 
for a Hindu girl to lose her hair. The very coarsest 
garments are given her to wear — of red or yellow color. 
She must never wear any ornaments, of which the 



ch. xxxiii. TRAVELS IN INDIA. 433 

women of this country are passionately fond. She is 
never educated or allowed to go into society, never 
allowed to speak to any one except her brother or 
uncle. She must eat only one meal in twenty-four 
hours; besides she must keep all the fasts and sacred 
days, which are many. During these times she is not 
to eat or drink anything. She must not take part in 
family feasts or jubilees with others. She must never 
show herself to people on auspicious occasions. People 
think themselves unlucky if they behold a widow's 
face before seeing any other object in the morning. 
A man will postpone his journey if his path happens 
to be crossed by a widow at the time of his departure. 
A widow is called "Rand," by which name she is gen- 
erally known, and it is the same as that borne by a 
harlot. She is always called by bad names by relatives 
and neighbors, and addressed in most abusive language 
at every opportunity. There is scarcely a day of her 
life on which she is not cursed by these people as the 
cause of their beloved friend's death. She is many 
times at the least provocation whipped and beaten un- 
mercifully, and many, many, many times tied in the 
branches of a thorn-tree with her bare body exposed 
to the thorns, and red pepper burned under her nose, 
and she must inhale the smoke. She has no one to sym- 
pathize with her; Her own parents, with whom she 
lives in case her husband has no relatives or they are 
too poor to care for her, of course in a way sympathize 
with her; but custom and religious faith have a 
stronger hold on them than parental love. This is 
only a brief sketch of some of the things I have found 
out among these poor, patient, suffering creatures. 



434 HISTORY OF THE CHURCH. 1880 — -. 

I shall never forget a few days ago I was at a station 
where a large number of famine sufferers were being 
fed, and off to one side were about 350 children rang- 
ing from two and a half to ten years of age. Through 
an interpreter I asked those of them who were mar- 
ried to arise, and nearly all arose. I was told that 
most of the girls were widows. So, dear ones, you 
can at once see the need of a kind Christian home in 
which to rescue these poor innocent creatures from a 
life of suffering and ignorance and idolatry. 

From Poona I went to Akola, where I was warmly 
received by some children of God who are living up to 
all the light they have, and G-od is blessing their 
labors. With them I visited the relief camps, where 
men, women, and children were breaking rock for a 
few pennies per day. I also visited the poorhouses, 
which are not as good as the worst cow-shed I ever 
saw, and the people — men, women, and children — lie 
right down on the bare damp grouud without a thing 
over or under them. They were just feeding at one 
place. The food was the awfulest smelling stuff. It 
would actually turn one's stomach to see it. And these 
poor people sat down in the mud, and the rain was 
pouring down, and there they sat eating with great 
greediness this awful filthy stuff. I could not keep 
from crying like a child, when I beheld their suffering 
condition. I never imagined it half so bad. 

One pitiful sight I saw while at the home of a mis- 
sionary was a poor old Hindu father, who was a living 
skeleton, with a little child one year old in his arms 
and two poor, thin little boys, eight and ten years of 
age, by his side. All were almost at death's door 



ch. xxxiii. TRAVELS IN INDIA. 435 

from starvation, and the poor old father, with tears 
rolling down his face, begged the missionaries to take 
his two eldest boys and keep them, for they would 
starve in a day or so if he kept them any longer. The 
mother had starved to death a few days before. The 
missionaries consented to take the children. The old 
father, clasping the baby closer in his poor bony arms, 
said he would try to do what he could to keep the 
youngest ; for it would kill him to give them all up. 
He turned to the boys as he was about to leave and 
said, "Boys, serve the missionaries' Jesus, for your 
father's god is no good, and will not help us; but 
Jesus takes care of the missionaiies, and will take care 
of you." And off the poor old man went without 
looking back, lest his heart should fail him and he 
would take his boys back again. Many mothers in the 
same way give their children to the missionaries to 
keep them from starving. But the most heartrending 
scene of all was at one place where a brother and sis- 
ter had worked hard feeding thousands of famine 
sufferers, and were worn out from hard work and no 
help, although they had plenty of grain, and money to 
buy with. They told me the evening T was there 
that was the last evening they could feed the people 
unless they had somebody to help them. At this place 
the famine was the worst I have seen. People were 
dying by the dozen every day, and as I left the next 
morning I had to step over the bodies of poor, sick, 
starving skeletons who had dragged themselves several 
miles to come for food, and had fallen from exhaus- 
tion in front of the gate. Oh! how T felt when I 
thought of the hundreds of young people at home who 



i 



436 HISTORY OF THE CHURCH. 1880 . 

are streng, soul and body, and who are waiting to 
know where to go or what to do. Oh, how I wish you 
could hear to-day the awful groans of India's starving 
millions! Again and again shall I sing when I return, 

"Quickly leave thy cottage door, 
Spread the truth from shore to shore; 
For the blessed Savior shed his blood for all." 

Before the missionaries feed the people, who come 
by thousands, they always preach to them, and it is 
astonishing how attentively they listen. They all with 
one accord acknowledge that it is on account of their 
sins that this awful judgment is sent upon them. And 
now what India needs is not so much more money, 
but a large force of real, true, straight gospel workers 
filled with the Holy Ghost. The dear Lord has ena- 
bled me to preach once or twice in most every place 
where I go, and to give out tracts. At Akola and several 
other places I talked through an interpreter to a large 
audience of natives. Even without the language, 
brethren, I have calls enough to keep me here a long 
time preaching night and day. 

Last night I met the dear native brethren who have 
been reading The Gospel Trumpet. They had been 
waiting patiently for me ever since they heard I had 
started for India. I had a hard time to find them, 
having missed them at the depot ; but when I did find 
them, they were all in an upper room with their Bibles 
and Gospel Trumpets beside them, praying that God 
would bring me safely to them. They were the hap- 
piest people I ever saw to see me, as I was the first 
from America, whom they had longed to see. Oh, 
how they love The Gospel Trumpet and the dear breth- 



ch. xxxiii. TRAVELS IN INDIA. 437 

ren in America, and speak your names and seem to be 
as well acquainted with you as I am. The Holy Ghost 
has most marvelously been leading these dear people. 
Most that I have seen are very young men, and much 
in earnest. 

I traveled nearly four weeks night and day in trains, 
and in bullock-carts, and on foot fiom large cities to 
small villages, from Bombay to Calcutta, visiting poor- 
houses, hospitals, and famine-relief stations, where I 
saw such suffering as I never can describe, and do full 
justice. 1 have never seen anything in print that ex- 
aggerates the condition of the suffering in India. 
However, I am happy to say the famine is about to an 
end, as the rains there have brought about fair crops 
and some work whereby the natives are enabled to earn 
food enough to sustain life. 

Aside from the terrible condition I found in physical 
and temporal suffering was the awful spiritual condition 
of those who profess to be missionaries and teachers of 
the precious Word, which caused me to leave India 
with a heavy burden and prayer that God would send 
somebody to India to live Christ before the dear 
natives, if nothing else. During my travels in India 
I was thrown among missionaries of every denomina- 
tion, and got a good insight of their life and work. 
While I rejoice to say I found a few dear children of 
God living up to all the light they have, and toiling 
boldly night and day bearing the hardships and priva- 
tions that fall to their lot, and with one object before 
them — the salvation of precious souls — yet I am con- 
strained to say that the majority of missionaries of 
India are as stiff-necked, lazy, hypocritical lot of 



438 HISTORY OF THE CHURCH 1880 . 

people as I ever met, using freely whisky, wine, and 
tobacco; and they offered to me as an excuse, when I 
questioned them about it, that the climate demanded 
it. Many of the missionaries live in the finest of style, 
having large and beautiful residences, and with a large 
number of salaried servants, who are treated worse than 
slaves. One man and his wife, where I stopped over 
night, and who are quite prominent missionaries, em- 
ploy nine native servants simply to wait upon them. 
They indulge in the greatest extravagance and hold 
themselves so high that the poor natives are afraid of 
them, as though they were some great lords. 1 visited 
one evening a large number of missionaries, and it was 
the most disgusting crowd I had ever been in since I 
have been a Christian. The gentlemen were all dressed 
in full evening dress, while the ladies wore extremely 
low-necked and short-sleeved dresses and were decked 
with jewels; and from the giddy, foolish talking and 
jesting I would have thought I was in some fashion- 
able ballroom, had I not been told I was with promi- 
nent missionaries. I could not stay there for weeping 
at the awful example of the so-called Christians before 
the poor heathen. Besides the awful sect confusion, 
the natives see the lives of these hypocrites and false 
shepherds, and consequently, as their lives are the 
only Bible they read, they are disgusted with Chris- 
tianity. dear ones, it is with sadness that I write to 
you the awf nl spiritual condition of India. But pray 
that God may send some Holy Ghost missionaries who 
are dead to the world, and who will be willing to lay 
down their lives for the poor natives, and who will live 
Christ before them. 



oh. xxxin, TRAVELS IN INDIA. 439 

In Calcutta after considerable time and trouble I 
found about twenty dear precious saints, all natives, 
and most of them young men from eighteen to twenty- 
two years of age, attending college. They had been 
looking forward to my coming with great anxiety and 
joy, and I shall never forget the glorious rejoicing and 
sweet fellowship as we met. After traveling so many 
thousand miles it really seemed I had got home. Oh, 
how they appreciate The Gospel Trumpet, because 
through the reading of its pages, and comparing it 
with the word of God, they have been led into the 
truth. I held a few meetings with them, and, oh, 
how they drank in the truth! I also held an ordi- 
nance-meeting with them before I left. All of these 
dear young men have once been idol-worshipers and 
lived in great darkness, and in order to accept Christ 
have had to suffer cruel persecutions and extreme 
hardships, such as I can not describe now. But the 
Lord has wonderfully blessed their souls, and has led 
them in a wondrous way, and to-day they stand ready 
to give up their lives for the truth. They all accom- 
panied me to the train, and the last words said to me 
were: "Send us a Spirit-filled man from America, who 
will be like a hammer in the hands of God." Calcutta 
is the largest college student center in the world. 
There are over ten thousand native students there, and 
most all speak English. One brother h&° rent<^ a 
room in Calcutta, where will De tne neaaquarter* 
for the Gospel Trumpet Publishing Company in 
India, and where our publications and tracts may be 
obtained. 

My soul is stirred for the needs of India, and to help 



440 HISTORY OF THE CHURCH. 1880 . 

our dear brethren at Calcutta. I praise God for the 
privilege of meeting them. As I leave India I praise 
the Lord that the money sent to the famine sufferers 
was put into the hands of those who are out of sectism, 
and who are doing straight work for Cod, and it went 
to the places where they needed it most, which would 
not have been the case had we sent it by mail without 
knowing to whom we were sending it, and so helped 
to build up sectism. It is to be seriously regretted 
that much of the money sent from America to the 
famine sufferers was put into the hands of injudicious 
persons and many dishonest men. I can prove all my 
statements. I consider my trip a most profitable one, 
and I can see in many ways why the Lord sent me to 
that dark, suffering country. 

I left India on Sept. 3. On my way home I visited 
Jerusalem. I found in Jerusalem division and strife 
and hatred and warring against one another. After I 
visited Jerusalem and saw the terrible division among 
the so-called Christians, worse than anything I saw in 
India, I came to the conclusion that what the heathen 
land needs is not more preachers, but more people 
who will live the real gospel of Christ before them. 
As I talked to the Mohammedans and Hindus, they 
told me that if somebody would come and live the gos- 
pel, they would listen to it. Many more told me they 
would not be guilty of doing the things that the mis- 
sionaries were doing. On my way home, on the steam- 
ship Lucania, the Lord gave one precious soul for my 
hire. I arrived at home in Chicago Oct. 26, 1897. 



CH.XXXIV. THE GOSPEL TRUMPET, 441 

OHAPTEE XXXIV. 
THE GOSPEL TETTMPET. 

The Gospel Trumpet is an eight-page weekly 
holiness journal of which E. E. Byrum is the editor- 
in-chief. It is published by the Gospel Trumpet Pub- 
lishing Company. This paper in doctrine is definite, 
radical, and anti-sectarian, setting forth full salvation, 
divine healing of the body, and the unity of all Chris- 
tians as taught in the New Testament. 

In order to get at 'the [origin of this paper we will 
commence with the 'year 1879. D. S. Warner at this 
time had become "editor of a small paper called The 
Herald of Gospel Freedom, published semimonthly by 
the Board of Publication of the Northern Indiana 
Eldership of the Church of God, located at Eome 
City, Indiana. We see in the editorial column of that 
paper its doctrine and object stated as follows. Its 
Motto: Earnestly contend for the faith which was 
once delivered to the saints. Its Object: The glory of 
God and the salvation of men from all sin ; the promo- 
tion of holiness of heart and life, the promulgation and 
defense of all the truth as it is in Christ Jesus, and the 
union of all true believers in the Spirit of God and 
upon the inspired Word. Its Standard: Separation 
from the world, and entire devotion to the service and 
will of God. Its Peculiarities: No creed but the 
Bible ; no bond of union but the love of God ; no test 
of fellowship but Christian character; the baptism of 
the Holy Spirit essential to full salvation; the bap- 
tism, or immersion, of believers in water, and the 



442 HISTORY OF THE CHURCH. 1880 -. 

washing of saints' feet essential to perfect obedience; 
separation from all human organizations that are not 
authorized in the word of God. 

In 1880 the editor was placed in full control of the 
paper, and being impressed that its name ought to be 
changed, he laid the matter before the Lord, asking 
what it should be called. "Gospel Trumpet" came 
ringing in his soul. This was the name he received 
from heaven, and this name is no doubt destined to 
become familiar with God's children throughout the 
length and breadth of the earth. The first paper that 
was sent by the name Gospel Trumpet went forth, as 
near as can be ascertained, in January, 1881 ; although 
in the latter part of 1880 he had declared himself free 
from sectism, and had received from the Lord the 
name of the new paper which should be the great 
herald that should send forth the truth into all the 
world in this last reformation. 

About this time the office was removed to Indianap- 
olis, Indiana: and in a short time, from there to Card- 
ington, Ohio; and then in 1883 the paper was pub- 
lished in Bucyrus, Ohio. At this place the editor 
passed through some fiery trials. It was at this place 
the devil made a desperate effort to capture the office, 
and also succeeded in turning Bro. Warner's wife 
against him. The following quotation is a part of a 
letter from Bro. John N, Slagle of Bucyrus, Ohio. 

"I have taken The Gospel Trumpet ever since it has been pub- 
lished. Bro. Warner while at Bucyrus visited me often. I was 
greatly attached to him. I went to Wood county, Ohio several 
times to meetings where he was, also in Medina county, where lie 
baptized me. He always had 'Praise the Lord!' on his tongue. 
The assembly-meeting at Annapolis, Ohio was largely attended by 
his enemies, to destroy the publishing work and the truth that he 



ch. xxxiv. THE GOSPEL TRUMPET. 443 

was preaching, but he was unwavering. A woman from Medina 
connty said the Lord wanted her to give one thousand dollars to the 
Trumpet Office, but Bro. Warner refused to take it. Stockwell, 
Warner's partner, said he would take it, so he did, and paid off the 
Trumpet's debts. Then Stockwell, Rice, and others came over to 
Bucyrus, held a meeting, and with the assistance of Bro. Warner's 
wife they tried to wrest the office from his hands. He almost con- 
sented to give it up, but the Lord prevented him. You will get a 
history of these things by reading in his 'Poems of Grace and 
Truth,' pages 77, 78, 79. The John spoken of in this poem was 
myself. In 1884 the office was removed to Williamston, Michigan, 
but Bro. Warner's wife would not go with him. He did everything 
in his power to reconcile her to him, but without avail." 

During the first few years of the publication of The 
Gospel Trumpet the outfit was a very small affair. 
Sometimes the paper was printed on a job press, some- 
times on a larger one. Occasionally through extreme 
poverty and opposition and persecution it would seem 
that it was almost wiped out of existence, but, as the 
old adage says, "Truth crushed to earth will rise 
again"; so it was with The Gospel Trumpet, which 
probably after a few month's silence would find its way 
to the readers and be read with great rejoicing and 
praises to God; while its opposers would receive it with 
contempt and disgust and be made to rail out against 
the truth. Sometimes the editor alone was the only 
one to write the articles, set the type, do the printing 
and mailing, and these under the most adverse circum- 
stances; but while it was coming up through great 
tribulations God had the same in remembrance, and the 
messages from time to time went forth declaring the 
word of the Lord and his power to save to the utter- 
most in pardoning sinners who came in humble repen- 
tance, and sanctifying believers, and God began to 
increase his work and gather together from various 
parts of the earth his faithful ones. 



444 HISTORY OF THE CHUROH. 1880 . 

In the year 1880 the editor, D. S. Warner, issued a 
book consisting of about 400 pages entitled "Bible 
Proofs of the Second Work of Grace." A few thou- 
sand of these books were published, and in a few years 
the entire edition was exhausted. In later years he 
wrote a volume of poems. Shortly before his death in 
1895 he completed a small volume entitled " Salvation: 
Present, Perfect, !N"ow or Never," which was published 
shortly after his death ; also he had almost completed 
a volume on "The Cleansing of the Sanctuary," of a 
few hundred pages, which has not at this date been 
printed. 

While engaged in the work at Bucyrus, Ohio he was 
in correspondence with J. C. and Allie E. Fisher, of 
Williamston, Michigan, who afterwards met with him 
and entered upon the work of publishing The Gospel 
Trumpet at Williamston about the year 1884, and the 
work was continued at that place until June, 1886, 
when it was moved to Grand Junction, Michigan, 
there having been a camp-meeting that summer at 
Bangor, near Grand Junction, where a number of peo- 
ple were saved and desired to have the office moved to 
that locality. Arrangements were made and the entire 
outfit of office material, machinery, and household 
goods was stowed away in one freight car. 

While at Williamston Bro. S. Michels of South 
Haven, Michigan became directly connected with the 
publishing work, and his name was placed upon the pub- 
lishing staff, although his calling was principally as an 
evangelist and pioneer worker. He held that position 
until superseded by N*. H. Byrum in 1895. J. C. 
Fisher having been the principal publisher from the 



ch. xxxiv. THE GOSPEL TRUMPET. 445 

time the office was moved to Williamston and after it 
was moved to Grand Junction, continued to hold his 
position as such until June, 1887, when it became 
necessary to have some one to supersede him. On 
account of the position Fisher held regarding his 
right to put away his wife and marry another, and his 
intentions to carry out the same, D. S. Warner de- 
clared that he would not be thus associated or yoked 
together with a man who was not straight for God, 
and would never publish another issue of the Trumpet 
in that way. However, he said that ftod had called 
him to edit The Gospel Trumpet. This was when the 
last issue of the Trumpet was published in June before 
going to the camp-meeting at Bangor. At this time 
it was not known where a man could be found who was 
fitted for the place and could take the responsibilities, 
and who was consecrated to take up the work without 
salary or any remuneration for his work, as it had thus 
far been carried on, and also there was nearly one 
thousand dollars to be paid ; and in the critical situa- 
tion of affairs the outlook was dark for the continua- 
tion of the publication of The Gospel Trumpet. Those 
upon whom the burden of the responsibility of the 
work lay heaviest went in fasting and prayer before 
God. Near the beginning of the meeting two young 
men who were students from Otterbein University of 
Westerville, Ohio, attended the meeting, whom the 
Lord had moved upon to help in this time of need. 
One of these brethren, E. E. Byrum, entered the work 
as publisher and business manager ; the other one staid 
a few months as a helper in the office. E. E. Byrum 
had never met D. S. Warner; however, he had receded 



446 HISTORY OF THE CHURCH. 1880 * 

the light on the word of God a few months previous to 
this time, and was in full harmony with the teachings 
of The Gospel Trumpet. A few days after the begin- 
ning of the meeting D. S. Warner felt directed to 
speak to him concerning taking the position. The 
situation of affairs was set forth, a prayer-meeting 
held, after which E. E. Byrum told them that when- 
ever the Lord let him know he would let them know 
concerning what coarse he would pursue. After wait- 
ing upon the Lord in earnest prayer alone with God, 
he imformed them that he would accept the position, 
and immediately after camp-meeting, June 21, 1887, 
he took up the work as publisher and business mana- 
ger. From that time D. S. Warner spent most of his 
time in evangelistic work, traveling throughout the 
various parts of the United States holding revival and 
camp-meetings, until the last two years prior to his 
death, when he spent most of his time in writing. 
About the year 1888 E. E. Byrum became office 
editor, and at the death of D. S. Warner, Dec. 12, 
1895, became editor. He was also editor of The Shin- 
ing Light, the publication of which began in the year 
1890. A German papnr entitled Evangeliums Posaune 
began its publication in the year 1895. 

In the year 1886 the workers in the Gospel Trumpet 
Publishing Company amounted to five or six in num- 
ber, which steadily increased [until the present time, 
there being now over one hundred persons who have 
consecrated their labors free as unto the Lord. These 
are from many states of the Union, also from Canada. 
In the year 1898 the Gospel Trumpet Publishing Com- 
pany's office was moved to Moundsville, West Vir- 



ch. xxxiv. THE GOSPEL TRUMPET, 447 

ginia, by a special train consisting of nine freight cars, 
two passenger cars, and a baggage car, which carried 
the machinery, outfit, and workers. 

Since moving to Moundsville the Gospel Trumpet 
Publishing Company has been enabled to send out 
pure literature in larger quantities than ever before. 
By this means the light has been scattered into many 
new places in the United States and in foreign coun- 
tries. About October 1, 1899 a free-literature fund 
was started, by means of which about $1,000.00 worth 
of free literature per month is being regularly dis- 
tributed in missions, prisons, libraries, and through 
other channels, in cities and in the country, through- 
out the world. Let us all humble our hearts, and pray 
for the blessings of God to continue upon the work, 
and render unto him the glory due unto his excellent 
name. 



INDEX. 



A. 

Abgarus [Wrongly spelled Ag- 

barus in text], 35. 
Abu-Bekr, 151. 
Acts of Pilate, 18. 
Adrian, Emperor, 84, 88. 
Adrian, Pope, 153. 
Agaoius, 119. 
Agrippa, 52. 
Alaric, 126. 
Albigenses, 246. 
Alans, 125. 

Alexander, Death of, 93. 
Alexander of Alexandria, 112,114. 
Alexius, Greek Emperor, 165. 
Alfred, 157. 
AH, 151. 
Alemanni, 128. 
Alpheus. 30. 
Anabaptists, 234, 207, 226, 246. 

247. 
Ananias, 41 , 50. 
Anchorites, 123. 
Andreas, 184. 
Andrew, 49, 50-52. 
Angelo, Michael, 427. 
Ansgar, 157. 
Anteros, 93. 

Antioch, Patriarch of, 114. 
Antoninus, 18, 88, 89. 
Antony, 120, 121. 
Apollos, 238. 
Apostles, Biographical Sketches 

of, 38, 47. 
Apphia, 65. 
Arcadius, 125. 
Archippus, 65. 
Aretas, 47. 
Arians, 112-119. 
Arius, 112, 114, 116, 117. 
Armada, 221. 
Arminianism, 243. 
Arminians, 201, 202. 
Artaxerxes, Decree of, 25. 
Asbury, Bishop, 260. 
Athanasius, 116, 122. 



Augsburg, Confession of, 196, 

241. 
Augsburg, Diet of, 196, 235, 241. 
Augustine, Saint, 99, 125, 146, 201. 
Augustine, Monk, 128. 
Augustus, 126. 
Aurelian, 96, 103. 
Avitus, 130. 

B. 
Bainham, 225. 
Balbinus, 93- 
Baldwin of Flanders, 169. 
Baltimore, Lord, 249. 
Baptists, 238, 245, 255, 278. 
Baptists, American, 249, 250. 
Baptists, Ariminian, 247. ' 
Baptists, Calvinistic, 247, 254. 
Baptists, Campbellite, 254. 
Baptists, Dutch, 204, 207. 
Baptists, English, 204, 207, 246. 
Baptists, Freewill, 253, 254. 
Baptists, General, 247 
Baptists, Particular, 247. 
Baptists, Seventh-day, 255- 
Barbarossa, 168. 
Barclay, 264. 
Barnabas 62, 63. 
Barnabas, Epistle of, 62. 
Bartholomew, 55. 
Bartholomew's Day, Massacre of, 

208,215,216,295. 
Bear, Amanda, 335- 
Benedict XL, Pope, 174. 
Bernard, St., 167. 
Bible, Translations of, 180, 195, 
210, 239, 240, 270, 272, 274, 
276. 
Bilney, 225- 
Bixler, Bro., 321. 
Blackwood, Lottie, 313. 
Blandina, 90. 
Blewitt, Bro., 422. 
Boardman, Richard, 258. 
Bockhold, 206. 
Boehm, Martin, 263. 



450 



INDEX. 



Bohemond, 165, 167. 

Bolds, Otto, 382. 

Boldwin, 165. 

Boleyn, Ann, 199. 

Bolingbroke, 239. 

Boniface III., 131, 132. 

Boniface VIII., 173, 174. 

Boyle, 239. 

Bradford, 226. 

Brownists, 226. 

Buck, 221. 

Burgundians, 128. 

Bushnell, Dr., 250. 

Byrum, E. E., 352-360, 381, 383, 

441,445,446. 
Byrum, N. H., 444. 

C. 
Caecilian, 111. 
Calvin, John, 201, 202, 203, 212, 

238. 
Calvinism, 204, 255. 
Calvinists, 201, 203, 238. 
Campbell, Alexander, 254. 
Campbellites, or Disciples, 254. 
Carlstadt, 194. 
Cathari, 246. 
Catharine, Queen-mother, 214; 

215. 
Catharine von Bora, 191. 
Catharists, 209. 
Catholicism, 204. 
Celsus, 20, 239. 
Cenobites, 123. 
Cephas, 30. 

Charles I. of England, 228, 230. 
Charles II. of England, 230. 
Charles III., Duke of Savoy, 208. 
Charles V. of Germany, 194, 195, 

196,241. 
Charles IX. of France, 208,215, 
Childs, James, 252. 
Chiniquy, 143, 145, 146. 
Childeric, 127. 
Chrysostom, 99. 
Church of England, 198,243,244, 

250, 259. 
Church, Organization of, 37. 
Clarke, Dr., 117. 
Clark, John, 253. 
Claudius, Bishop of Turin, 160, 

162, 176. 



Clement of Rome, 65, 66. 

Clement VII., Pope, 175, 211. 

Cleopas, 30. 

Clodio, 127. 

Clotilda, 128. 

Clovis, 127, 128. 

Coke, Edward, 247, 248. 

Coke, Thomas, 259. 

Cole, Geo. L., 346-352. 

Cole, Mary, 342-345, 350, 351. 

Columbus, Christopher, 242, 

Columba, Irish monk, 129. 

Commodus, 92. 

Comnenus, Manuel, 167. 

Conecte, Thomas, 184. 

Congregationalists, 238, 250, 

Conrad III., 167, 

Constance, Council of, 181. 

Constantine, 98, 109, HO. ill, 

114, 115, 116, 126, 131, 176; 

death of, 118. 
Constantius, 117. 
Cookman, Alfred, 279. 
Courtois, 143. 
Craig, Lewis, 252. 
Crandall, John, 253. 
Cranmer, Thomas, 298, 199, 272. 
Cromwell, Oliver, 274. 
Crusade, First, 163. 
Crusade, Second, 167. 
Crusade, Third, 167. 
Crusade, Fourth, 168. 
Crusade, Fifth, 169. 
Crusade, Sixth, 169. 
Crusade, Seventh, 169. 
Crusades, Effects of, 1 70. 
Cullis, Charles, 276. 
Curthose, Robert, 165. 
Cyprian, 103. 
Cyril, 157. 



D'Angouleme, 215. 
Decius, 93, 94, 95- 
De Wette, 192. 
Didymus, 55- 
Diocletian, 98, 103, 225. 
Dionysius, 103. 
Doddridge, Philip, 274. 
Dominic, 148. 
Domitian, 54, 66, 84, 220. 
Donatists, ill, 125, 246. 



INDEX. 



451 



Donatus, ill. 
Doty, T. K., 288. 
Dunkards, 255. 
Dunster, Dr., 253- 
Dwight, Timothy, 274. 



Easter, 115. 

Edward I. of England, 169- 
Edward VI. of England, 272. 
Edwards. Jonathan, 274. 
Elizabeth of England, 226, 228, 

272. 
Emir of Mosul, 167. 
Emmaus, Apostles' walk to. 30. 
Episcopal Church, (See Church 

of England.) 
Episcopalians, 238, 250. 
Erasmus, 117. 
Eremites, 123. 
Euchites, 246. 
Eusebius of Emisa. 119. 
Eusebius of Nicomedia, 118, 119. 
Eusebius Pamphili, 50, 99, 102, 

114, 119. 
Evangelicals, 306, 307, 308. 
Evangelistic Holiness Church. 

289. 
Evangeliums Posaune, 446. 



Familiars, 148. 

Fausta, 98. 

Favin, Isaac, 224. 

Feet-washing, 264. 

Felicitas, 92. 

Ferdinand, 232, 235- 

Fields, Huldah, 416. 

Fields Lansford, 416. 

Fisher, Allie R., 444. 

Fisher, J. C, 334, 335, 357, 365, 

366. 367, 368, 369, 444, 445- 
Foster, R. S., 259, 279. 
Fox, George, 264. 
Francis I. of France, 201. 
Franks, 125. 127. 
Frederic, Bishop of Utrecht, 160, 

161. 
Frederick I. of Germany. 168. 
Farderick II. of Germany. 169. 
Frederick IV. of Denmark, 276. 



Frederick of Saxon v. 191, 195, 

206. 
Free willers, 254. 
Fulgentius, 129. 



Galba, Death of, 74. 

Galerius, 98. 

Gallienus, 103. 

Gallus, 94, 95- 

Gamaliel, 42. 

General Provisioned, 254. 

German Reformed Church, 263. 

Geux of Flanders, 207. 

Gibbon, Infidel, 239. 

Gibbons, Archbishop, 142. 

Godfrey of Bouillon, 165, 166. 

Gondeband, 128. 

Gordianus, 93. 

Gospel Trumpet, 289. 308, 33?, 

35:, 357, 365, 369, 374, 400, 

423, 436-439, 441-447. 
Gospel Van, 350, 426. 
Goths. 117-125. 
Greek Church, The, 152-156. 
Gregory, 103- 
Gregory the Great, 128, 129, 130, 

131. 
Gregory VII., Pope, 295. 
Grey, Lady Jane, 272. 
Grotius, 117, 221. 
Grow, Samuel, 419. 
Guinness, Grattan, 423. 
Guiscard, 165. 
Guise, 213. 

H. 

Hahn, ?$l. 

Hampton, John, 245. 

Hawks, Dr., 251. 

Henry of Navarre, 21 5. 

Henry, Patrick, 252. 

Henry VIII. of England, 194, 198, 
199, 200, 225, 270, 272. 

Herald of Gospel Freedom, The, 
288, 441. 

Herald of Purity, 288. 
1 Heresies, 104. 
• Hermitism, 120. 
; Herod, 13, 52; death of, 53. 
I Hicksites, 266. 



452 



INDEX. 



Hindus, 440. 
Hobbs, 239. 
Holiness Association, 307, 308, 

309. 
Holmes, Obadiah, 253- 
Home, Children's, 324. 
Home, Old People's, 324, 325. 
Honorius, 125. 
Hooper, 225. 
Hosius, 116. 

Howard, G. W., 377, 378 
Howard, J. N., 325, 33 1 , 36! , 376, 

377. 
Hugh the Great, 165. 
Huguenots, 207, 208, 212, 213, 

214,215,216. 
Hume, 239. 
Huns, 125, 127. 
Hunter, Sister, 339 
Huntingdon, Lady, 260. 
Huss, John, 181, 184; death of, 

182. 

I. 
Ignatius, 66, 67. 
Images, 137, 200. 
Immersion, 246. 
Indulgences, 139, 200. 
Infallibility, 200. 
Ingersoll, Robert G., 239. 
Innocent III., Pope, 168. 
Inquisition, 146-149, 211, 214, 
220, 221. 

Ireaasus, 100. 
Isaac, 21. 



James, 30, 33, 34, 53. 

James, Son of Alpheus, 53. 

James, Son of Zebedee, 52, 53, 
130. 

James I. of England, 228, 272. 

James II. 267. 

Jerome, 122. 

Jerome of Prague, 182. 

Jerusalem, Destruction of, 69-80. 

Jesuits, 214, 220. 

Jesus, Prophecies of, 20; fore- 
runner of, 21, 22; birth of, 13; 
place of nativity of, 26; bap- 
tism of, 14; temptation of, 14; 



beginning of ministry of, 14; 
doctrines of, 14; character of 
15; labors of, 15; ehurch of, 
16; transfiguration of, 52; death 
of, 16,18; 'resurrection of, 16, 
18, 20; evidence of the resur- 
rection of, 26; first appearanc 
of, 28; second appearance of, 
29; third appearance of, 29; 
fourth appearance or, 30; fifth 
appearance of, 31; sixth ap- 
pearance of, 32; seventh ap- 
pearance of, 32; eighth appear- 
ance of, 33; ninth appearance 
of, 34; tenth appearance of, 34; 
ascension of, 34. 

Jews, 232. 

Joanna, 29, 30. 

John, Apostle, 27. 28, 29, 33, 40, 
52, 53,66, 130,237. 

John the Baptist, 21, 49, 50, 62, 
245. 

John of Constantinople, 131. 

Jonah, 21. 

Joseph, 13, 21. 

Josephus, 75, 78. 

Judah, Scepter ©f, 21, 24. 

Judas Iscariot, 59, 60. 

Judith, Princess, 161. 

Julian the Apostate, 20, 82, 11 9. 

Justification, 256. 

Justinian, 117, 130. 

Justin Martyr, 18, 89. 

K. 

Kaser, Lodema, 349. 
Keeling, 351. 
Kigar, Nannie, 311. 
Kilham, Alexander, 262. 
Kilpatrick, A. J., 310, 326, 320, 

361. 
King, John, 258. 



Lallier, John, 185. 

Latimer, Hugh, 226, 272, 274. 

Laud, 228. 

Laurentius, 96. 

Leighton, 228. 

Leo IX., 153. 

Leo X., 139. 



INDEX. 



453 



Leo XIII., 294. 

Lewis the Meek, 160, 161. 

Licinius, 99, 108. 

Lindley, C. Z , 369. 

Lollar, Grandmother, 420. 

Lombards, 117. 

Lord's Supper, 243, 254, 266, 

Louis VII. of France, 167. 

Louis IX. of France, 169. 

Louis XIV. of France, 222, 295- 

Lucian, 18. 

Luke, 30, 61, 62. 

Luther, Martin, 170, 184, 185, 
186, 189, 200, 202, 205, 206, 
212, 218, 221, 237, 238, 241, 

242, 243. 

Lutherans, 197, 201, 241, 242, 

243, 304. 
Lutheranism, 242. 

M. 
Macrianus, 96. 
Majorinus, 111. 
Makemie, 245. 
M.ircus Aurelius Antoninus, 89, 

92. 
Mark, 60. 

Martin V., Pope, 180. 
Martyn, Henry, 276. 
Mary, Daughter of Eleazer, 76. 
Mary Magdalene, 27, 28, 29. 
Mary, Mother of James, 27, 29. 
Mary, Mother of Jesus, 13, 33, 

134,210. 
Mary of England, 225, 226, 272. 
Mary of Scotland, 244. 
Matthew, 56, 58, 61. 
Matthias, 59, 60. 
Matthiesen, 206. 
Maximian, 98. 
Maximinus, 93. 
Maximus, 98. 
Melanchthon, 189, 194,195,241, 

242. 
Mennonites, 247, 255. 
Mensurius, ill. 
Merovaeus, 127. 
Messalians, 249. 
Methodists, 238, 255, 256, 258, 

259, 260, 261, 262, 263, 264, 

365,426. 



Methodist Association, Wesleyan, 

262. 
Methodists, Episcopal, 306, 307, 

308, 311, 313, 314, 341, -45, 

361,364. 
Methodists, African Episcopal, 

262. 
Methodist Episcopal Zion Church, 

African, 263. 
Methodists, Free, 263. 
Methodists, New Connection, 

262. 
Methodists, Free Church United, 

262. 
Methodists, Primitive, 262. 
Methodist Protestant Church, 

263. 
Methodist Reformed Church, 262. 
Methodist Reformers, Wesleyan, 

262. 
Michael, Cerularius, 153. 
Michael, Emperor, 153. 
Mfchels, Sebastian, 317, 325, 334, 

444. 
Miller, Bro., 309. 
Miier, Emma, 335- 
Miller, Frankie, 311. 
Milton, 234, 249. 
Miracles, 99-106. 
Mohammed, 149-152, 158. 
Mohammedanism, 149-152. 
Mohammedans, 166, 167, 232, 440. 
Monkery, Beginning of, 95- 
Monks, Judge, 297. 
Montanists, 146, 246. 
Montanus, 146. 
Moody, D. L., 280, 423. 
Moravians, 162. 
More, Thomas, 270. 
Moses, 428. 
Munzer, 205, 206. 

N. 
Narcissus, 101. 
Nathanael, 33, 54. 
Nehemiah, 312. 
Nepos, 105. 

Nero, 74, 82, 84, 220, 225. 
Nerva, 54. 

New Connection (Methodists), 
262. 



454 



INDEX. 



New Lights, 254. 

Nicanor, 42. 

Nice, Council of, 114, 116, US 

Nicine Creed, 11 6. 

Nicolaitanes, 43. 

Nicolas, 42, 43. 

Nicholas, Pope, 1 52. 

Northern Indiana Eldership, 441. 

Noureddin, 167. 

Novatians, 246. 

Nunneries, 121 

0. 

Open Door Mission, 351, 422. 

Origen, 50. 

Orr, Chas. and Minnie, 387-415, 

421. 
Otho, Death of, 74. 
Otterbein University, 355- 
Otterbein, Wm, 263. 



Paganism, 108. 

Paine, Thomas, 239. 

Palmer, A. B., 313-. 16, 334, 3S6. 

Pammachius, 93. 

Parmenas, 42, 43. 

Paterenes, 246. 

Patrick, Saint, 128. 

Paul, Apostle, 30, 33, 34, 48, 50, 

52, 62, 130, 237,238, 427. 
Paul, Conversion of, 44. 
Paul, Martyrdom of, 48. 
Paul's Testimony, 46. 
Paulicians, 157, 246. 
Paul of Egypt, 95- 
Paul of Samosata, 105, 
Peace of Religion, 235- 
Peck, Elder, 315. 
Penn, Wm., 264, 267, 416. 
Pentecost, Day of, 38, 48, 102, 103. 
Pentecost, Peter's sermon on day 

of, 39, 50. 
Perpetua, Persecution of, 92. 
Persecution, Pagan, 81-99. 
Pertinax, 92. 
Peter, Apostle, 27, 28, 29, 30, 33, 

34, 40, 41, 48, 49, 52,60,61, 

65, 161,237,238. 
Peter the Apostle, Martyrdom 

of, 50. 



Peter the Hermit, 164, 165, 166. 

Pharamond, 127. 

Philemon, 65. 

Philip the Apostle, 20, 54, 55- 

Philip, one of the seven, 42, 246 

Philip, Emperor, 93. 

Philip the Fair of France, 174 

175- 
Philippe, King of France, 165 

168. 
Philpot, 226. 
Phocas, 132. 
Photius, 152, 153. 
Pilate, Pontius, 101. 
Pilate's Sentence, Relic of, 20. 
Pilgrims, 250. 
Pilmoor, Joseph, 2 : 8. 
Pliny's letter to Trajan, 84, 88. 
Polycarp, 67-69, 89. 
Polygamy, 205. 
Pontianus, 93. 

Ponticus, Persecution of, 90. 
Porphyry, 20, 239- 
Pothinus, 90. 
Presbyterians, 229, 238, 244, 245, 

282. 
Priscillianists, 125. 
Prochorus, 42. 

Protestant Episcopal Church, 244. 
Protestant League, First, 106. 
Prynne, Wm., 229. 
Pupienus, 93- 
Purgatory, 140, 146. 
Puritans, 226, 228, 248, 267. 

0. 

Quakers, 230, 250, 251, 264, 265, 

266, 267. 
Qualifactors, 148. 
Quiritus, 93. 

R. 
Radbert, Paschasius, 1 59. 
Ramabai, Pundita, 430, 431, 432. 
Randall, Benjamin, 253. 
Randallites, 254. 
Raymond, Count, 165. 
Relics, 138. 
Renan, 239. 
Rice, 443. 
Richard of England, 168. 






INDEX. 



455 



Ridley, Nicholas, 226, 272, 274. 

Robert of Flanders, Count, 165. 

Roe, B. F., 419, 420. 

Rogers, Hester Ann, 260, 276. 

Rogers, John, 225, 272. 

Roman Empire, Fall of, 125. 

Ross, D., 331. 

Roush, Bro., 296. 

Rufinus, 65. 

Rupert, Bro. and Sister, 239. 426. 



Sacramentarian Controversy ,241. 

Saladin. See Salah-Eddin. 

Salah-Eddin, 167, 168. 

Salome, 27, 29, 33. 

Salvation Army, 426. 

Sanballat, 312. 

Sanctitlcation, 256, 312, 351. 

Sanhedrin, 40, 41, 43. 

Sankey, Ira D., 280. 

Sapphira, 41, 50. 

Sarabaites, 123. 

Saul, 44, 46. 

Saunders, 225. 

Savonarola, Jerome, 185. 

Saxons, 127 

Scaliger, 202. 

Schell, Wm. G., 301, 36O-3S7. 

Schwartz, Christian F., 276. 

Scotland, Kirk of, 203, 244,245. 

Septimius Severus, 92. 

Servetus, 117. 

Seventy Weeks, The, 25. 

Sextus, 96. 

Shining Light, The, 446. 

Shoffner, Lena L., 336-340. 

Simon Peter, 31, 49. 

Simon the Canaanite. 59. 

Simeon the Sty lite, 121. 

Simpson, Dr., 423. 

Sixtus IV., Pope, 184. 

Slagle, John N., 442. 

Smalkald, League of, 197. 

Smith, Mother Sarah, 301-313. 

Soliman, Sultan, 163. 

Spaulding, Bert, 365, 366. 

Speck, S. L, 331-335. 

Spurgeon, C. H., 278. 

Stachys, 52. 

Stephen, 42, 43. 



Stockwell, 443. 
Storck, 205. 
Stover, Jacob, 417. 
Strauss, 239. 
Stubner, 205. 
Suevi, 125. 



Tacitus, 18, 82. 

Talmage, T. De Witt, 282. 

Tancred, 165, 166. 

Taufgesinnte, 247. 

Taylor, Jeremy, 249. 

Tertuliian, 18, 146. 

Thaddeus, 58. 

Thatcher, J. P., 288, 289. 

Theodosius, 117, 126. 

Theophilus, 61. 

Thomas, 32, 55, 56. 

Thomas. Doctrine of St., 294. 

Tiberius, Roman Emperor, 16. 

Timon, 42, 43. 

Timothv, 63, 64. 

Titus, 74, 78, 79. 

Tobiah, 312. 

Trajan, 66, 84, 88. 

Trajan's Letter to Piny, 88. 

Transubstantiation, 159,200. 

Tufts Jr., G., 292, 351, 422-440. 

Tychicus, 64. 

Tyndale, Wm„ 269, 272. 

U. 

United Brethren in Christ, 263, 
264, 284, 307, 308, 326, 355, 
417, 421. 

Urban, Pope, 163. 

Urban VI.. Pope, 175. 

Usher. James, 274. 

V. 

Valerian, 95. 
Vandals, 117, 125. 
Vanderkemp, J. T., 276. 
Vatican, 216. 

Vaudois. See Waldenses. 
Vesaha, John de, 185. 
Vespasian, 74. 
Visigoths, 126. 
Viteilius, Death of, 74. 
Vitrarius, John, 185. 



456 



INDEX. 



Voltaire, M., 170, 172,239. 
W. 

Waldenses, 162, 176-179, 208, 
221, 246, 29S. 

Waldo, Peter, 176, 177. 

Walker ,John, 252. 

Walters, Clara Bella, 41 6. 

Walter the Penniless, 164. 

Warner, D. S., 288, 289, 290, 291, 
296, 297, 299-301, 310, 311, 
313, 329, 335, 338, 356, 357, 
365, 368, 369, 370, 371,379, 
418, 441, 442, 443, 444, 445, 
446. 

Warren, B. E., 297, 311, 369, 372, 
375- 

Waterland, 117. 

Watts, Isaacs,274. 

Wesley, John, 203, 238, 255, 256, 
258, 259, 260, 290. 

Wessel, John, 185. 

Westminister Assembly ,203. 

Westminister Confession, 203, 
244. 



Whiston, 117. 

Whitefield, Geo., 203, 254, 255, 

258. 
Wickersham, H. C, 415-422. 
Wickersham, James, 41 6. 
Wickersham, Jesse G. ; 416. 
Wickersham, Thomas,4l6. 
William III. of England, 230. 
William of Malmesbury, 164. 
William of Scotland, 244. 
William the Conqueror, 165. 
Williams, Robert, 258. 
Williams, Roger, 247, 248, 249, 

250, 251, 267. 
Winebrennerians, 255, 288, 300, 

311. 
Wing, Mrs. M. N., 374. 
Wycliffe, John, 1 79, 186, 225, 246. 
Wycliffites, 181. 



Zelotes, 59- 

Ziegenbalg, Bartholomew, 276. 

Zosimus, 66. 

Zwingli, 193, 195, 238. 



1S04 



